• 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.

• Korean Journal of Heritage: History & Science
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• v.48 no.3
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• pp.60-79
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• 2015

The study examined reconstruction and building plan of Buyeo Muryangsa Temple in the 17th century and reviewed its construction process and supporting power since the Imjin War of 1592. In addition, The architectural features and design plan of Geukrakjeon that is the most important position in the reconstruction were examined. The reconstruction process of Muryangsa Temple is as follows. Firstly, the study reviewed the reconstruction order of Muryangsa Temple that was progressed in a short period of time from 1624 to 1636. In doing so, the reconstruction period was adjusted from 1633 to 1624 so that the construction order of Muryangsa Temple might be the reconstruction of Geukrakjeon in 1624, Gwaebul in 1627, Sojosamjonbul in 1636 and Beomjong in 1636. Secondly, as the reconstruction of Muryangsa Temple was progressed in a short period of time of 13 years, it was assumed there was great supporting power. In particular, it was found that Jinmukdaesa who lead the construction of Wanju Songgwangsa Temple had an impact on the construction of Muryangsa Temple.It was conjectured that Shin family of the royal family as the supporting power of Songgwangsa through the support of Jinmukdaesa had an impact on Muryangsa Temple. Thirdly, the study reviewed architectural features of Geukrakjeon which has the most important meaning of the reconstruction of Muryangsa Temple. By comparing other reconstructed temples, the architectural style of Muryangsa Temple was examined. In particular, features of Gongpo and furniture were reviewed. In doing so, Muryangsa Temple, the study proposed a possibility that Geukrakjeon would be constructed by an artisan in the same genealogy of Wanju Hwasamsa Temple Geukrakjeon. Finally, the design plan of the building was reviewed with Yongcheok of 309mm used for the construction of Geukrakjeon. Geukrakjeon had perfect proportion compared with other reconstructed temple in the late Joseon period, and golden ratio of 1:1.41 was applied in many areas of building. the study also proposed that the stable design of Geukrakjeon was carried out by the building plan of overall Garam at the time of reconstruction of Muryangsa Temple in the late Joseon period.