• Journal of Ethics
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• no.80
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• pp.1-30
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• 2011

Confucianism and Buddhism were compatible in the period of Goryeo Dynasty. And then, the rulers worshiped Confucianism and repressed the religious activity of the Buddhist monk in the early years of the Joseon Dynasty. But King Sejong planed to bring reconciliation between Confucianism and Buddhism. Especially on the ceremonies of mourning and sacrificial rituals, he always performed the two religious style. The reason of sticking to his amicable consciousness is as follows. Firstly, he thinks that both the theory of Confucianism and the religious spirit of Buddhism are very important for the building up the foundation of his Dynasty. Secondly, his mind has been of a same faith cure on the incurable disease. Therefor, when the Royal family is taken ill he must pray to Buddha for recovery from the first stage. Thirdly, he regards social conditions to be the most important and respect for man's life and dignity for the purpose of beneficent administration. But Joseon's government line was the anti-Buddhist policy. So, the policy came in the wake of a debate among King Sejong and Confucian government officials. However his harmonious mind was unchanged between Confucianism and Buddhism. After all, in the last phase of his life he was deeply religious on Buddhism. I think that King Sejong's amicable consciousness could make a contribution to overcome religious conflicts and to create a new political cultural form in the modern society

• (The) Research of the performance art and culture
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• no.39
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• pp.637-667
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• 2019

I have researched in the field the religious and performance culture of Indonesia through the musical iconography of Borobudur. There are many kinds of musical instruments which belong to India or Indonesia, performers being either court or folk musicians. Contemporary south-east Asian Indonesia has a broad religious heritage. Most of the population is Muslim, but the culture and customs are rooted in Indian Ramayana. I discovered, for example, the same percussion instruments played on a person's knees. I also came across similar string instruments with long and elliptical resonance casks on the iconography of the Incense Burner and Byam temple stone pagoda of Beakje dynasty in Korea and in Borobudur in Indonesia. The two musical instruments can not be found in other countries, such as Silla, Koguryŏ, China or the silk road area, but only Indonesia or India. This suggests that Beakje Buddhism is from the southern regions rather than China. I also discovered the same dancing motion with the court performers on the iconography of Borobudur, and the same musical instrument and performance in the Gamelan in today's Indonesian performance. Despite a disjuncture between the people and their past, the Shailendra Buddhism is alive in people's life and culture in the present day. So we can discover some familiarities between Indonesia's Gamelan and the percussional performance in Korean Buddhist rituals.

• Journal of the Korean Society of Food Culture
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• v.8 no.2
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• pp.139-146
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• 1993

The predeccessor of Danjanjinja was Myorak temple which is built in the 7th century. At that age, the Buddhist culture of Japan had highly prospected by transmitting Buddhism to Japan from Han peninsular On the other hand, the private god of Fujiwara family in Danjanjinja is Uchigami which is one of typical Japanese popular belief like Dangshin of Korean's. Through these historical background, it could by presumed that the Kakitsisai might be the original form of Korean Buddhist sacrificial offerings from ancient age. So this study on Kakitsisai what had handed down from generation to generation about for 1300 years help us to study and estimate the ancient dietary culture of Korean and Japanese. 1. Kakitsisai performed high filling method in the sacrificial offerings like Kasuga, Horyuji and Korea. 2. The patterns and colors of high filling offerings are various in Korea and Japan. 3. They used unpolished rice by ancient rice, and called red and black one. We can guess both of countries ate unpolished rice at that age. 4. They used many kind of ancient wild fruits and vegetables. We could recognize what the ancients had eaten the foods.

• Journal of the Korean Society of Food Culture
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• v.6 no.2
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• pp.223-228
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• 1991

In the 7th century, Prince Shoudoku built the Horyu temple at Nara, when Buddhist culture in Japan had highly prospered after Buddhism were transmitted to Japan from Korea. At the same time, the three ancient country of Silla, Koguryo, and Baekjae had generally effected on Japanese culture and life as well as Buddhist events, religious services and sacrificial offerings in form. And even now there are kept above one thousand of tablewares which was used at the age and was made of wood and alloy manufactures from Han peninsular in Seisoin at Nara. Through these historical backgrounds, it could be presumed that the religious services and the sacrificial offerings for Prince Shodoku for above 1300 years help us to study and estimate the ancient dietary culture of Korean and Japanese. There are several points of similarities which are remained and maintained in Han Peninsular. 1. They used high filling method of the secrificial offerings and high receptacles in the religious service. 2. The cakes were mainly made of nonglutinous rice tharr glutinous rice 3. They decorated the pheonix instead of flowers and the other kinds of birds in Korea. 4. Kakiage of fried confectionary was founded in many kinds of them at present.

• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.5
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• pp.113-121
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• 2010

Shumi-sen(須彌山), built by Nohjagong(路子工) in the southern garden of the Palace Garden during the Asuka Period, is understood as being Sumeru based on an Indian perspective of the theory of the origin of universe. It is also viewed as Mt. Myogoh from a Chinese Buddhist worldview. It is thought to be a type of assembled stone structure with Poong-ryoon (風輪)-Su-ryoon(水輪)-Geum-ryoon(金輪)-Ji-ryoon(地輪) carved into each of the 4 stone pieces. These building shapes are thought to have been utilized as stone for exterior construction as opposed to those structures built during the Shilla Period of China and Korea. Aside from Nohjagong's record of Shumi-sen, most of the records from Japan's period of the time suggest that Shumi-sen was an important element that played a role in the scenery of the seasonal outdoor gardens. It is also thought, from the sentences and expressions surrounding the records, that a combination of the seasonal sceneries was utilized centered on Shumi-sen, and that they were all used during festival events. From a perspective of analysis and interpretation dependent on the limited literature and on observation, it cannot be verified whether the Mt. Sumeru Stone(須彌山石) excavated from the Stone God Ruins is the same Shumi-sen that Nohjagong built along with Okyo(吳橋), but it is thought that the 'Shumi-sen type stone structure' that was later built repeatedly as part of the palace garden facilities is identical to the Shumi-sen built at the Imperial Palace's southern garden, or at least a re-built structure based on the Shumi-sen that Nohjagong built with stones and ponds used to create the foundation. Thus, Shumi-sen that Nohjagong supposedly built along with Okyo is suspected to be a figurative rock arrangement and, at the same time, a miniaturized scenic rock arrangement(縮景樹石) that maximized the shape of Buddhism's Shumi-sen. On the other hand, the surface pattern on Mt. Sumeru Stone is very similar to the multi -layers of mountainous pattern icons expressed in the patterns of the Great Golden Incense Burner(百濟金銅大香爐) or Mountain-Water Scenery Sculptural Brick(山水山景紋?) that were built during the Baekjae pcriod aod the rear side of Hwalsuk-jebul Basal Byungipsang(滑石諸佛菩薩竝立像); it is suspected that similar patterns would have been used if patterns were made on Shumi-sen that Nohjagong built. Also in consideration of the physical theory of MI. Sumeru Stone, the Siphon theory of using a pressure difference in water level was applied to the fountain facilities of Mt. Sumeru Stone that seemed to have been built from the practical rock arrangement perspective for the purpose of feasts, etc.

• MISULJARYO - National Museum of Korea Art Journal
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• v.100
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• pp.22-49
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• 2021

Bowonsa Temple (普願寺) is located to the north of Gayasan Mountain in Unsan-myeon, Seosan-si, Chungcheongnam-do Province. The cultural properties it enshrines were produced during the late Unified Silla and early Goryeo periods, and include an Iron Seated Buddha. The Japanese Government-General of Korea Museum planned a survey on historical remains in Chungcheongnam-do Province during the early Japanese colonial era, and a field survey was conducted at the Bowonsa Temple site in 1916 (Taishō 5). During this survey, the sculpture of the Iron Seated Buddha (knee: width 212 cm x thickness 167 cm) was found enshrined in a hut. The sculpture was moved to Gyeongbokgung Palace in the following year. However, it is clear that the colossal Iron Seated Buddha was being housed at the Bowonsa Temple site at the start of the Japanese colonial era. This Iron Seated Buddha is presumed to have been produced in 955 by State Preceptor Beopin Tanmun (法印國師 坦文, 900-975). Tanmun was born into an influential family that produced many high officials. He became a leading figure in the Hwaeom (Flower Garland) school of Buddhism under the patronage of King Taejo. He also led Buddhist events at the Goryeo royal court during the reigns of King Hyejong (惠宗, r. 943-945) and King Jeongjong (定宗, r. 945-949). With the emergence of Gyunyeo (均如, 923-973), who was sponsored by Queen Daemok (大穆王后, dates unknown) of the Hwangbo clan (皇甫氏), Tanmun was transferred to Bowonsa Temple far from Kaesong. However, even while there Tanmun strengthened his ties with his supporters under the patronage of the Chungju Yu clan. He appears to have produced this colossal sculpture of Iron Seated Buddha as a prayer for longevity and a happy life for King Gwangjong (光宗, r. 949-975). The inscription on the Stele of State Preceptor Beopin at Bowonsa Temple Site that reads "[I] created a Buddha triad in gold" also suggests the Iron Seated Buddha was produced at Bowonsa Temple. This Iron Seated Buddha is thought to have been enshrined originally in a hall at Building Site No. 3 within the Bowonsa Temple precinct. Since excavations at the temple site have revealed that the temple's main hall was erected in the Joseon period, the Iron Seated Buddha might have been enshrined in a different hall at the time of its creation. It is likely that the sculpture was placed in a hall at Building Site No. 3 since Goryeo-era roof tiles and porcelain have been frequently excavated there and the remains of a square Buddhist altar have survived at the site. At the time of its creation, the Iron Seated Buddha was likely enshrined in a Goryeo-era hall at Building Site No. 3 but was transferred to the main hall during a rebuilding project undertaken at Bowonsa Temple in the Joseon period.

• Journal of the East Asian Society of Dietary Life
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• v.18 no.4
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• pp.455-465
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• 2008

The data for this study were collected in a survey conducted in Ganghwa. The questionnaire was specifically designed to identify ceremonial and prohibitive foods in Ganghwa. Quantitative and qualitative data were reported as frequencies, and $X^2$ analysis was employed to assess the relationships among religious. Ceremonial foods were important on the 15th of January by the lunar calendar(87.5%), the Korean Thanks giving Day(84.4%), New Year's Day(79.8%), and the winter solstice(77.4%). A table in celebration of a baby's first birthday included baekseolgi, rice cake with Indian millet and red bean, songpyeon, injeolmi, fruits, and japchae. Women who had delivered a child ate boiled rice and seaweed soup. Birthday parties was hosted in 67.0% of the homes. The reasons for not having a birthday party were the inability to make enough time(38.2%) and difficulties with work(19.4%). Pyebaek foods were jerked beef, chicken, jujube and chestnuts. A 60th birthday anniversary was the reason for 31.4% of the respondents to eat ceremonial foods, and a Memorial Day service that carried in the eldest son was the reason in 53.4% of the families. The Memorial-Day service foods were learned by a Catholic mother(66.7%), by the husband's Buddhist mother(37.9%), or by Confucianism(54.5%)(p<0.05). Therefore, it is important to increase the understanding of celebrational foods and to enforce systematic public relations.

• Journal of the Korean Society of Food Culture
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• v.6 no.3
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• pp.281-291
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• 1991

Kasugadaisha was built in the 9th century at Nara, Japan and it was the powerful Fujiwara's Shrine at that time. And also Wakamiyasai which has transmitted from generation to generation about for 1200 years at Kasugadaisha is typical sacrificial service of Nara Ages and it was built up with the historical background from Korean peninsula, especially Bekje. So it could be presumed to be important data to survey the sacrificial service in order to study on the ancient dietary culture of Korean and Japanese. 1) They used a live flower or paper flower in every sacrificial services. But in Korea, it has been used not only in the sacrificial services but also in happy events. And also it has been changed to use silk or developed rice cake instead of paper. 2) Steamed rice cake in Siru has been taken after boiled rice and unpolished rice. 3) Fried rice cake like doughnut was beginning of fried cake like Yak-kwa. 4) Four colors of red, yellow, green and white are symbolic at the high offering. There are a lot of cake, candy and some kind of biskuit four colors used in every events even now in Korea.