• 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.

• Journal of architectural history
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• v.6 no.1 s.11
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• pp.27-45
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• 1997

• Proceedings of the Korean Nuclear Society Conference
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• 2001.05a
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• pp.451.1-451
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• 2001

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2009.03a
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• pp.55-59
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• 2009

• Journal of Ocean Engineering and Technology
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• v.4 no.2
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• pp.209-209
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• 1990

• Proceedings of the KSCN Conference
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• 2004.12a
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• pp.65-65
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• 2004

• Proceedings of the Korean Nuclear Society Conference
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• 2002.05a
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• pp.350.2-350
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• 2002

• 한국문화재보존과학회:학술대회논문집
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• 2004.03a
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• pp.71-77
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• 2004

• The Journal of the Korea Contents Association
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• v.14 no.11
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• pp.944-954
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• 2014

This paper discusses how the traditional cuisine of Korea capitalizes on "nostalgia" for the past. While examining the (re)invention of Buddhist cuisine and Andong food, this paper contends that traditional Korean cuisine is commodified through a process of de-contexualization. This paper first discusses the possibility that the idea of traditional cuisine is an invention in the first place. The history of temple food, for instance, suggests that it was created as a vehicle for circulating and implementing the ruling ideology in the ancient societies of China. This paper then turns to the issue of the growing influence of traditional cuisine in contemporary Korean culture, which is related to the public's demand for healthy food and also tied with the South Korean society's need for promoting a national cuisine in the age of globalization. The rise of traditional cuisine is a sign that people are seeking to reform their eating habits and form a counterculture. Yet, another side of the story is that consumers end up taking part in the self-expanding capitalist market with more consumer choices rather than forming a genuine counterculture. In this respect, the reinvention of temple food is closely related to what Jean and John L. Comaroff call the "emergence of consumption as a privileged site for the fabrication of self and society, of culture and identity".

• Journal of Conservation Science
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• v.35 no.5
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• pp.430-439
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• 2019

This study investigates the characteristics of ridge-end tiles excavated from temple sites in Sabi Baekje. Analyses were carried out to evaluate the chemical and mineralogical compositions of the excavated samples. All the samples except one from the Gunsu-ri temple exhibit a similar element distribution pattern in rare earth element contents. However, major and trace element contents differ because the mixing method used in each sample depends on the type of ridge-end tile. The mineral components of the tiles were grouped into three types, irrespective of the excavated areas. Group 2 and 3 were probably developed in high-temperature fires in comparison with Group 1; this is verified by the Fe₂O₃ content of more than 5 wt% in these samples. In conclusion, the raw materials utilized in each ridge-end tile are prone to have changed according to the time of use of the tile, regardless of the excavated site.