• 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.25 no.4
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• pp.57-64
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• 2016

It was believed that Jeongnimsa temple was built after the capital was moved from Gongju to Buyeo. It was confirmed that it was built A.D. $625{\pm}20$ by conducting a paleomagnetic analysis on the fireplace, which was recently found at the bottom of Jungmunji(middle gate). Consequently, it is assumed that the temple was built in the early 7th century unlike the previous point of view. Therefore, this study evaluated if the fireplace at the bottom of Jungmunji was found at the geological stratum representing the Jeongnimsa temple. Moreover, the study examined when the fireplace at the bottom of Jungmunji was constructed on the soil stratum. It is possible that the fireplace was built in the early 7th century as shown in the paleomagnetic analysis. However, when we compared the soil strata of the Jungmunji and the existing five-story stone pagoda, it showed that the ground was prepared differently and they were built over a fairly long period of time. Furthermore, I discovered that there was a wooden pagoda under the five-story stone pagoda by examining the soil strata map. Therefore, previous studies evaluated the arrangement of auxiliary buildings of Jeongnimsa temple and concluded that it was built in the early 7th century. It is hard to determine when the temple was built based on the arrangement of auxiliary buildings, because it takes a long time to build a temple and auxiliary buildings can be relocated during this long construction period. Rather, we have to admit that there are various arrangement patterns through minor changes in buildings from the one pagoda and one main building(Geumdang) arrangement.

• Journal of Korea Water Resources Association
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• v.49 no.5
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• pp.391-398
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• 2016

The confluence section of rivers forms complex flow pattern due to inflow discharge variation at the mainstream and tributary. Due to complex flow characteristics, bed change and bank erosion at the local section produce lateral geomorphology changes in rivers. In this study, bankline change by bank erosion and bed change were simulated using CCHE2D of 2-dimensional numerical model for quantitative analysis of lateral changes in the confluence section of South Han River and Geumdang Stream. As a result, bankline at the left-side channel of the mainstream was largely changed in the downstream section of the confluence compared to the upstream section. Also, bank erosion in the tributary was hardly occurred and bankline at the left-side tributary and right-side main stream moved to riverside land due to decreased velocity and deposition.

• Proceedings of the Korea Water Resources Association Conference
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• 2015.05a
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• pp.329-329
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• 2015

하천의 지류와 본류가 만나는 합류부 구간은 본류와 지류에서 유입되는 유량의 크기가 달라 복잡한 흐름을 형성하게 된다. 합류부 구간의 흐름특성 변화는 합류부 하상 및 하안의 지형학적 변화에 영향을 미칠 수 있으며 이러한 국부적인 구간에서 발생하는 하상변동 및 하안침식은 급격한 하도의 평면적 변화를 야기할 수 있다. 하상변동과 하안침식은 독립적으로 발생하는 것이 아니라 하도침식과 퇴적 그리고 하안침식과 퇴적이 상호작용하여 하천의 지형학적 변화를 야기한다. 따라서 합류부 구간의 하도 안정성을 확보하기 위해서는 합류부 구간에서 발생하는 하상변동과 하안침식을 연계한 정량적 분석이 필요하다. 본 연구에서는 하안침식과 하상변동이 상호작용하여 하천의 지형학적 변화를 야기할 것으로 예상되는 합류부 구간에 대해 2차원 수치모형인 CCHE2D를 활용하여 하안침식을 연계한 하상변동 분석을 수행하고자 한다. 대상구간은 4대강 살리기 사업 후 합류부 지점에서의 하상침식이 지류 하천 상류 방향으로 전이되는 두부침식 현상이 발생한 지점으로 하상유지공 유실 및 하안침식 문제가 발생하고 있는 남한강과 금당천 합류부 구간이다. 흐름 모의 조건은 4대강 살리기 사업 후 해당구간에서 발생한 가장 큰 홍수 사상인 2013년에 발생한 유량조건을 본류에서 유입되는 유입 유량으로 선정하였으며, 유량-유사량 관계식은 합류부 구간에서 약 9.3 km 떨어진 청미천 원부교 지점의 관계식을 사용하였다. 또한 유사이송공식은 CCHE2D 모형에서 선택 가능한 공식들 중 대상 하천에서 측정한 유사량과 가장 근사한 값을 제시하는 Wu et al.(2000) 공식으로 선택하였으며, 유사이송형태는 총유사량 조건을 적용하였다. 본 연구를 통해 하천과 지류하천이 만나는 합류부 지점에서의 하안침식에 의한 영향을 분석하고 평면적 지형변화를 실제 현상과 유사하게 재현한 수치모의 결과는 하도안정화 대책 수립에 적극 활용할 수 있을 것이다.

• Korean Journal of Environment and Ecology
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• v.37 no.1
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• pp.86-93
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• 2023

This study investigated the ecological characteristics of Odontobutis interrupta at the Geumdang Stream from January to December 2021. The riverbed structure of the species habitat was rich in sand and mud. The water was deep, ranging from 21 to 124 cm, with an average of 48 cm. The stream velocity was slow at 0.24 (0.08-0.36) m/sec. The ratio of females to males was 1:0.98, and the total length of collected individuals ranged from 23 mm to 162 mm. The age according to the total length-frequency distribution as of May indicated that the group with a total length of 23-59 mm was one year old, the group with 60-99 mm was two years old, the group with 100-139 mm was three years old, and the group with 140-162 mm was four years old. As a secondary gender characteristic, the females genital papilla had a cylindrical shape, a hollow inside of the tip, and a longer diameter than males. The males had a cone shape with a pointed end. Sexually mature males had the nuptial color, with a black abdomen and whole body. Some females with a length ranging from 60 to 69 mm and all females 70 mm longer were sexually mature. Some males with a length ranging from 70 to 79 mm and all males 80 mm longer were sexually mature. The spawning season was from May to July, and the water temperature was between 19.6℃ to 29℃ during that period. The prosperous spawning season was June (26℃). The average number of eggs in the ovaries was 2,473 (883-4,955) per matured female, and the matured eggs were yellowish and spherical with a mean diameter of 1.42 (1.20-0.54) mm. The correlation between total length and weight was BW=0.0000006TL^3.21 with the constant a as 0.0000006 and parameter b as 3.21. The condition factor (K) was 1.67 (1.18-2.43) on average, and the slope was 0.116.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.238-259
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• 2021

Gameunsa Temple is a Buddhist temple from the mid-Silla period. Construction began during the reign of King Munmu and was completed during the second year of King Sinmun's reign (682). This study is based on the results of excavations at the Gameunsa Temple site, exploring the findings presented in the literature in the field of history. This study also investigates the characteristics of the construction plan of Gameunsa Temple and its correlation with the political, social, and religious environment of the time. The results of the study are as follows: (1) First, it is confirmed that all of the buildings in the central block of Gameunsa Temple, such as the pagoda and corridor, the central gate, and the auditorium, fit within 216 cheoks by 216 cheoks (Goguryeo unit of measurement, estimated dimensions 353.30 mm), in terms of the base structure. This fact is highly significant considering the intent of the King in the mid-Silla period to advocate Confucian political ideals at the Donghaegu sites (Daewangam, Igyeondae Pavilion, and Gameunsa Temple), as confirmed by the relationship between the 'Manpasikjeok legend' and the Confucianism of the etiquette and the music; the relationship between the name of the 'Igyeondae Pavilion' and the 'I Ching'; and the relationship between the 'Taegeuk stones excavated from the Gameunsa Temple site' and the 'I Ching.' Additionally, it may be presumed that the number in the "Qian 216" on the Xici shang of 'I Ching' was used as a basis for determining the size of the central block in the early stages of the design of Gameunsa Temple. The layout of the halls and pagodas of Gameunsa Temple was planned to be within a 216-cheok-by-216-cheok area, from the edge to the center, i.e., on the central axis of the temple, in the following order: the central gate and auditorium, the north-south position of Geumdang Hall, the south corridor, the east-west buildings of the auditorium and the winged corridor, the east-west corridor, and the central position of the east-west stone pagoda. (2) Second, the coexistence of Confucianism and Buddhism in the architecture of Gameunsa Temple is based on the understanding of the Golden Light Sutra, originating from the aspirations of King Munmu to obtain the immeasurable merits (陰陽調和時不越序 日月星宿不失常度 風雨隨時無諸災横) and the light of the Buddha, which is metaphorically represented by the sun and the moon illuminating the whole world of Silla, a new nation with a Confucian political ideology, for a long time by "circumambulating the Buddha (旋繞)". It is also presumed that Gyeongheung, who was appointed by King Munmu to be the Guksa in his will and appointed as the Gukro after the enthronement of King Sinmun, was deeply involved in the conception and realization of the syncretism of Confucianism and Buddhism.