• Korean Architects
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• no.8 s.185
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• pp.26-39
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• 1984

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.110-118
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• 2015

Borimsa Temple in Jangheung, one of the Goosanseonmoon of Shilla Dynasty, calls for a study in the field of landscape architecture because it has very significant elements in cultural and ecological landscaping aspects. This study examined the changes in landscaping elements of Borimsa Temple since the 17th century in order to newly recognize cultural landscaping value of space composition elements for traditional temple and to verify landscape architectural position. For research method, literatures such as Sajeonggi (事蹟記), Joongchanggi, a surveyed map by Fujishima Gaijiro in 1928 and Joseon Gojeogdobo (朝鮮古蹟圖譜) and modern documents including Borimsa Temple Precision Ground Survey Report and photographic records of National Archives of Korea and provincial governments were examined together with a field survey in order to trace changes in landscape elements such as buildings within the temple site, pond and temple forest. The results are as the following: First, for geographical locations of Borimsa Temple, it is located in an auspicious location and Shipyuknahansang and Cheonbul were placed in a supplementary purpose according to the contents of Bojoseonsatapbi. Compared to Namhwaseonsa Temple in China, it has a similar environmental composition but the fact that buildings were placed on platforms is a distinctive difference. Second, architectural landscape of Borimsa Temple went through the Japanese colonial era and Korean War and still going through changes today. Thus, there shall be some appropriate measures such as to establish an archive of past landscape data. Third, the contents of Borimsa Temple Sajeonggi suggests that the pond of Borimsa Temple had been in a indeterminate form with stones on the outer edge. Its name could have been Yongcheon (湧泉) according to the contents of Joongchanggi. Also, the current landscape, in comparison with past photographs, is a result of changes from surface raise occurred by ground reinforcement within the temple site. Fourth, Jangsaengpyoju (長生標柱) mentioned in Bojoseonsatapbi and Borimsa Temple Sajeonggi was thought to be the dried juniper tree in front of Daewoongbojeon, which can be found in past photographic documents but, it is now assumed to be Seokbihyeong (石碑形) considering the Gukjangsaeng and Hwangjangsaeng of Dogapsa Temple of the similar time period. Moreover, Hongsalmoon mentioned in Joongchanggi was established by King's order after the Manchu war of 1636 in praising of Buddhist monks those who had volunteered to fight for the country. Fifth, it is apparent in Borimsa Temple Joongchanggi that geomancy was a consideration in landscaping process of Borimsa Temple, and the record indicates that pine trees, bo trees and persimmon trees were planted. Sixth, tea tree forest was verified of its historical root that is Seongchailyeo from Unified Shilla through passing down of Jeong Yak-yong's Goojeunggoopo method and relevant documents of Seon Master Choui and Yi Yu-won. Seventh, nutmeg tree forest suggests that nutmegs were used in national ceremonies and for medical uses. The nutmeg tree forest was also verified of its role as Naehwasoorimdae (a forest built to prevent fire from spreading) through aerial photographs and placement of a forest reserve.

• Journal of Korean Library and Information Science Society
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• v.35 no.3
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• pp.79-94
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• 2004

This research studied the preservation treatment of the papered literature the national treasure 745-9 $\ulcorner$Keumganggyung-samgahae$\lrcorner$, discovered in 1995 from the Four Devas of Borimsa Buddhist Temple at Jangheung County, in the viewpoint of the bibliography. The overall features of the $\ulcorner$Keumganggyung-samgahae$\lrcorner$ were of 25.3cm width, 38.9cm height 1.5cm depth, 58 pages and of high-fine yellow-brown colored reef paper. The book was ruined physically in the shape and color. The covers of the book were deeply stained by the permeated rain and some internal pages were changing into brown color by corrosion. The treatment policies were； maintaining the status quo and capable repeated treatment. And the preservation treatment was done in the sequences of 1) 1st cleaning process, 2) repairing and correcting, 3) 2nd cleaning and preservation 4) cutting, binding the book and making the envelope and wood box. The post-preservation features of $\ulcorner$Keumganggyung-samgahae$\lrcorner$ were； total 64 pages and the size being 25.8 cm width 39.4cm of lenght, and 1.9cm of depth.

• Journal of Korean Society of Archives and Records Management
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• v.3 no.2
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• pp.52-77
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• 2003

Borimsa was first built by Wonpyo, the great Buddhist priest of Whaum branch, in the year of 759 A.D. And Later the priest Chejing converted to Zen Buddhism in the year of 858 A.D., Borimsa got the central status of the Zen Buddhism, and was so prospered during the Chosun period. This research is the conservation treatment of the Buddhist literatures and the "Wolinsukbo" Vol.25, discovered in 1995 from the Four Devas of Borimsa, Buddhist Temple at Jangheung County, in the viewpoint of the bibliography. "Wolinsukbo" Vol.25 is consist of 142 pages and the size is of 22cm width, 32.3cm of length, and 2.8cm of depth. And also have the five-pinned eye revisor. The pre-conservation condition of this book was partly spotted by the permeated rain, and the cover pages being deeply spoiled. The conservation treatment was done in the sequences of 1) 1st linsing, 2) repairing and correcting, 3) 2nd linsing and conservation, 4) cutting and binding. The post-conservation condition of "Wolinsukbo" Vol.25 is of, 9 pages including covers are added, total 151 pages, and the size being 22.5 cm width, 32.7cm of length, and 3.2cm of depth.

• Journal of the Korean Society of Food Culture
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• v.3 no.1
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• pp.7-16
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• 1988

An epigraph is an inscription mainly on a metal or stone monument, but some cases on bones or tortoise carapaces, ceramics, and coins. The '茶' inscriptions in 251 epigraphs in Korea are on 16 monuments, one tile, and one ceramic. By kingdom 5 belongs to shilla and 13 to Korea. The first '茶' inscription in on the Changsung-Tap of Borimsa Temple in Changhung-Kun, Chullanam-Do, which was established in 884 A.D. Religiously most of them are related to Buddism. Tea was most valued among valuables like gold, perlume, beads, etc. and so bestowed by kings. The study of epigraphs shows that our tea culture had most prospered diring the Kingdoms of Shilla and Korea.

• MISULJARYO - National Museum of Korea Art Journal
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• v.104
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• pp.10-39
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• 2023

Seongjusa Temple was founded in Boryeong in Chungcheongnam-do Province by Monk Muyeom (800-888), better known as Nanghye Hwasang. After returning from studying in China, Muyeom stayed in the Silla capital city of Gyeongju for a period. He later settled in a temple that was managed by the descendants of Kim In-mun (629-694). He then restored a burned-out temple and opened it in 847 as a Seon (Zen) temple named Seongjusa. It prospered and grew to become a large-scale temple with several halls within its domains. The influence of Seongjusa in the region can be seen in the Historical Record of Seongjusa Temple on Sungamsan Mountain, which relates that there were seventy-three rooms within the domains of the temple. What is most notable in the record is that the temple is referred to as "栴檀林九間," which means either "a structure with nine rooms built with Chinese juniper wood" or "a place that houses Chinese juniper wood and has nine rooms." Regardless of the interpretation, Seongjusa Temple had a large amount of juniper wood. Around this time, the term "juniper" referred to the olibanum tree (Boswellia sacra) native to the islands of Java and Sumatra in Southeast Asia. It is presumed that at some point after the death of Jang Bogo, the maritime forces that controlled the southwestern coast of Korea may have acquired a large amount of Southeast Asian olibanum wood and offered it to Seongjusa Temple. During the reign of King Munseong, Kim Yang (808-857) patronized Seongjusa Temple and its head monk Muyeom, who enjoyed a lofty reputation in the region. He sought to strengthen his own position as a member of the royal lineage of King Muyeol and create a bridge between the royal family and Seongjusan Buddhist sect. The court of King Wonseong designated Seongjusa Temple as a regional base for the support of royal authority in an area where anti-royal sentiment remained strong. Monk Muyeom is believed to have created an iron Buddha to protect the temple, enlighten the people, and promote regional stability. Given that the Seongjusa community had expanded to include more than 2,000 followers, the iron Buddha at Seongjusa Temple would have been perceived as an image that rallied the local residents. It is assumed that there were two iron Buddhas at Seongjusa Temple. The surviving parts of these Buddhas and the size of their pedestals suggest that they were respectively enshrined in the Geumdang Main Hall and the Samcheonbuljeon Hall of Three Thousand Buddhas. It is presumed that the first iron Buddha in Geumdang was a large statue over two meters in height and the second one was medium-sized with the height over one meter. The Historical Record of Seongjusa Temple on Sungamsan Mountain contains the phrase "改創選法堂五層重閣" which indicates that a multistoried Geumdang was newly built to enshrine a large Buddha sculpture like the first iron Buddha when Seongjusa Temple was founded. Also, according to the Stele of Seongjusa Temple and the surviving finger fragments, the first Buddha was making the fear-not and wish-granting (abhayavarada) mudras. The main Buddha of Seongjusa Temple is possibly Nosana Buddha, just like the main Buddhas at the contemporaneous temples Silsangsa, Borimsa, and Samhwasa. Given that Monk Muyeom studied Hwaeom teachings in his early years and received royal patronage upon his return, it is believed that the retro tendencies of the Hwaeom school, centered on the royal family of the Silla Dynasty, were reflected in Seongjusa temple.