• Korean Architects
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• no.7 s.184
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• pp.20-21
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• 1984

• Korean Journal of Heritage: History & Science
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• v.50 no.3
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• pp.88-109
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• 2017

As the technique to remove Paraloid B-72, which is known as an irreversible material, the method using organic solvent and heating, though the ways vary depending on the kind of material to be removed, has been usually used, but it has yet to apply to mud mural because of the technical limit in processing and the potential risk of damage and, moreover, the removal efficiency which also remains unproven. Thus, in a bid to seek the way to safely remove Paraloid B-72 contained in mural, the test was conducted in a way of applying a compress method, which is deemed most efficient. The solvents which are proven to be Paraloid B-72 were applied to the absorbents such as active carbon fiber and methyl cellulose and then were eluted to the surface of mud mural sample which was prepared in the same size and condition for a certain time before evaluating the stability and removal efficiency. Such test was intended to identify the applicability to the mural of Mireukjeon Hall at Geunsansa Temple, which had been treated with Paraloid B-72 for preservation in the past. As a result, the way of mixing the absorbent such as active carbon fiber and Xylene alone or with other quick vaporable solvents proved to be most efficient in removing Paraloid B-72 from mud mural and particularly Acetone:Xylene(1:1wt%) was found to be the most stable among others. Such a test outcome is expected to be a useful data for removing Paraloid B-72 from the mural of Mireukjeon Hall at Geunsansa Temple as well as for restoring other mural cultural assets in the coming days.

• Korean Journal of Heritage: History & Science
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• v.1
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• pp.232-233
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• 1965

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.151-168
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• 2004

The Mireuk Temple Stone pagoda is the largest scale of the existing Stone Pagoda in Korea. A research until now postulates that the Stone pagoda at Mireuk Temple site is composed of nine stories total. However it does not have any records of the detail, dimension, and related methods, etc, even though it is a tectonically large scale building. Only one source of the description is based upon a story which is a sort of Korean myth or traditional story (Samkukyousa, Mu dynasty), although a historical description from a myth or a story is a polemical issue and still needed research in order to prove the truth. One of the ways to make a proof of the truth is an architectural research from the typology of the plane. The types of the plane are differentiated from each era. Therefore, the typology of the plane presents a reason or a proof for the age of the pagoda. Furthermore, the typology of the plane is crucial part in the research of the historical style and it could help the historical style of the Mireuk temple stone pagoda. Research until now shows that the Mireuk temple stone pagoda is the genesis of the stone pagoda shaped after wooden one. It is impossible to find any previous one from the stone pagoda at Mireuk Temple site in Korea. So it is easier to find any previous example from the history of China because Buddhist pagoda-most pagodas are something to do with Buddhism-in Korea is introduced by India via China. This research presents the periodical variation of stone and brick pagoda in both countries. It concludes that the Mireuk temple stone pagoda has $7^{th}$ century's plane type.

• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.5
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• pp.102-112
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• 2010

The purpose of this study is to identify the architectural design elements of secondary shrines in traditional Buddhist temples in Korea. For this study, a survey of six kinds of secondary shrines (Myemgbujem, Yeongsanjeon, Eungjinjem, Yaksajeoun, Gwaneumjeon, Mireukjeon), according to specified design elements(building sizes, roof styles, Gongpo, Dancheong, shape of Datjip), was conducted. The results of this study are summarized as follows; Myeongbujem is built in every temples(25 examples), most having simila1ities in sizes and architectural elements(roof, Gongpo structure, Dancheong, Datjip). The majority of Yemgsanjeon(l4 examples) and Eungjinjem shrines(l5 examples) are mostly 3-Gan sized buildings, having a Matbaejibung and Ikkmg structural system. Gwaneumjeon, on the other hands, has 1he most elaborate architectural elements. Among 12 cases, 8 buildings have Paljakjibung, 9 buildings have Silk-Dancheong in innerspace, and Datjip are included in six buildings. Yaksajeon shrines are small in mnnber, but most of these shrines have a Dapo structure, and, despite of their size, are designated as cultural properties.

• Journal of Conservation Science
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• v.26 no.3
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• pp.295-310
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• 2010

Since wall paintings in Maitreya Hall of Geumsan-sa temple had displayed a serious state of damage and deterioration, a detailed examination such as structural analysis of the wall, cause of damage, and the state of deterioration have been thoroughly conducted before the conservation treatment has commenced. The most seriously deteriorated part of the wall paintings was the south wall of the building in particular in its painted and surface layer. The painted layer had formed its own layer of thick, which has been separation from the surface layer. As such problem developed the whole surface layer has been separated from the wall. The problem has been caused by two reasons: 1. the heavy weight of the roof section and it caused cracks and damage on the wall; 2. the loss of function of consolidating material and it caused discolouring and the separation of surface layer from the wall. The cause of damage on the painted and surface layers can be assumed in two ways: 1. its surrounding environment such as the change of temperature and humidity level and ultraviolet rays ; 2. the loss of mechanical function of consolidating material, synthetic resin which had been applied in the past conservation treatment. The separation of layers from the wall and cracks was caused by the mistake in choosing an applicable consolidating material and dismantling technique which had ignored a different characteristic of the wall painting of Korean buddhist temples.

• Journal of Conservation Science
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• v.26 no.4
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• pp.445-458
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• 2010

The deterioration and structural damage such as exfoliation, cracks, and separation of painted layer on the wall paintings of Maitreya Hall in Geumsan-sa temple have been accelerated since it was re-positioned to the original place after the dismantling from the building in 1993. The examination of which result and analysis described in this study, is a preliminary survey for establishing conservation plan of the wall paintings. It aimed at the understanding of the physical and chemical characteristics of the materials applied in the 1993 conservation. The research focused on the south walls which displayed the worst condition compared to other walls. Samples for the examination for the understanding of micro-structure, chemical composition, cristalisation, and particle distribution, were collected for finishing, middle, and consolidated layers of the walls between pillars and the ones between brackets. Those samples were collected from separated fragments of the walls. The sample analysis displayed that: 1. the 1993 conservation used the similar type of weathered soil as the original for the finishing layer, and such soil and sand for the middle layer; 2. those walls are composed of a group of mineral particles which are relatively equal in size and shape and in their distribution; 3. the mineral particles were cohered forming solid aggregate due to the application of acrylic resin for the reinforcement on the wall. The main composition of crystalisation on the first and the second reinforcement layers of the back walls were lime plaster ($CaSO_4{\cdot}2H_2O$). The overall examination confirmed that the priority of the future conservation treatment should be given to the removal of the first and the second layers of reinforcement and the treatment on the back walls which were partially consolidated.

• Journal of Korean Society of Forest Science
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• v.88 no.2
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• pp.185-194
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• 1999

The purpose of the study is to examine the relation between 'Miruk-ri Bongsan Stone Landmark' found in 1997 and 'Moonkyung County Bonsan' and Choryung Bongsan. Relevant literature was analyzed and the spots were investigated as well. Data used are geography book, maps, town chronicles and the Annals of the Chosun Dynasty in the late period of the Chosun Dynasty. The major findings are as follows ; (1)'Miruk-ri Bongsan Stone Landmark' is inferred as Stone Landmark of Choryung Bongsan. (2)Choryung Bongsan was designated to protect a strategic forest lands established around the Choryung Pass for the defence of Chungju which is the door of Capital city, Hanyang, and connected to South Han River. (3)'Miruk-ri Bongsan Stone Landmark' seems to be erected at Miruk-ri because it was a spot of traffic importance, which connects among Choryung, Moonkyung County and Chungju County in notifying the importance of Bongsan to travelers.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.203-239
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• 2023

Jo Jeongsan's religious activity undertaken to benefit society can be organized into two categories. First, attention can be paid to Jo Jeongsan's religious activity of establishing religious order by enshrining Kang Jeungsan as the God of Ninth Heaven and making the Great Dao of Heaven and Earth the basic idea inspiring the social activity of his order. This was completed through the 50 years of propagation work carried out by Jo Joengsan in accordance with Kang Jeungsa's purpose of saving the world and its inhabitants. Second, his practice of social work in the field of people's lives based on the idea of the Dao can also be observed. This religious activity of Jo Jeongsan which began in 1909 was the sacred manifestation of his will to realize Kang Jeungsan's purpose of saving the world and people, and it was also a practice of spreading virtue throughout the world. In addition, Park Wudang carried out Sihak and Sibeop Gongbu (two varieties of holy work) for the cultivation of Dao trainees, and those methods came from the systematic cultivation practice established by Jo Jeongsan. Regarding this, we can refer to Kang Jeungsan's saying, "As the Dao shall dwell in the 12,000 peaks of Geumgang Mountain, the same number of sages who were enlightened to the Dao will be born into the world." The perfected state of human maturity or the emergence of people who are enlightened to the Dao would be the completion of the idea of saving the world and its inhabitants. Therefore, the holy works of Sihak and Sibeop that are now being carried out can be seen as the continuance of the pursuit of saving the world and humankind, as it was continually upheld by Park Wudang's predecessors, Jo Jeongsan and Kang Jeungsan.

• Korean Journal of Heritage: History & Science
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• v.42 no.2
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• pp.86-109
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• 2009

Mireuksa Temple was founded during the reign of King Mu of Baekje(AD 600-641). The circumstance of the construction of this temple is documented in "Memorabilia of the Three Kingdoms (Samgukyusa)". The pagoda named stone pagoda at Mireuksaji temple stands outside the main sanctuary of the western area. The south and west sides of the stone pagoda have completely collapsed, leaving only the eastern facade of six of its levels intact. Through the recent discovery of sarira reliquary we can see that the erection of this pagoda was in 639. So owing to accumulation of excavation results about Baekje temple site and vigorous academic exchange, it is possible that architecture of western pagoda at Mireuksaji temple can be understood in connection with the architectural development of wooden pagoda from 6th to early 7th century in East Asia. So this study is on the consideration of building of this pagoda putting first structure of upper part and cross-shaped space in 1st floor. It was considered that the material characteristics as stone could be applied to the temple pagoda architecture of large scale. The results are as follows. First, it had been built in recognition that the outer and inner part of pagoda should be separated. As it is the expression of structural system in temple pagoda architecture of large scale at that time. In pagoda there was a self-erected structure and the members of outer part of it were constructed additionally. Second, in Mireuksaji stone pagoda there is central column with stones. With inner part of pagoda it can be regarded as mixed structural system that constitutes central contral column and inner structural part. And it could be a kind of middle step to more developed structure of whole as wooden pagodas in Japan. Third, as the sarira reliquary was in central column on the first floor, the cross-shaped space could be made. The formation of this space was so on the natural meaning of sarira that the concept as memorial service of graves could be apllied to the pagoda. The style of tomb in Baekje was expressed to the space of 1st floor in pagoda where Sarira had been mstalled. That was not only effective presentation of symbolic space but also easier method in the use of same material.