• Korean Journal of Heritage: History & Science
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• v.50 no.2
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• pp.116-139
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• 2017

Naksansa Temple was famous for a miracle temple where Lee Haeng-ri(李行里), King Ikjo(翼祖), had prayed for offspring and soon begat King Dojo(度祖). According to the First King's Annals("太祖實錄"), King Dojo was the person who directly received prophecy of founding a Joseon. For these reasons, Naksansa Temple received attention concerning the foundation of Joseon. The birth story of King Dojo and his father's prayer at the Avalokitesvara Bodhisattva cave(觀音窟), Naksansa Temple, was well known among the noblemen and royal families until the Late Joseon period. Lee Seoung gye(李成桂) paid particular attention to the Naksansa Temple, and King Sejo(世祖) also made people rebuild the temple when he went for a royal tour in Gangwon-do. Naksansa Temple was built during the time when King Sejo made many temples in order to strengthen the royal authority. King Sejo made people extensively rebuild the temple, praying for health and longevity of King Yejong(his son). King Sejo's will of rebuilding the Naksansa Temple was very strong. The residents of the area had to pay a huge cost because the rebuilding of the Naksansa Temple was a big construction. Hak-yeol(學悅), who had a responsibility of rebuilding the Naksansa Temple, forcedly obtained supplies as he received protection from the royal family. Naksansa Temple thrived with the protection of the royal family after rebuilding. King Yejong and Seongjong gave Naksansa Temple slaves and fields(田地). He also bestowed upon the temple the salts which was the tribute paid by Gangwon-do. In order to protect the precincts of the Naksansa Temple, the government closed the Yang Yang Main Street near Naksansa Temple and built a new road. And the signs of preventing fishing(捕漁) was built along the coast of Naksan in four kilometers in order to keep people out. Although the Naksansa Temple declined in the late Joseon period, it still received support under the protection policy and maintained its reputation as an original Buddhist shrine.

• Fire Science and Engineering
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• v.20 no.2 s.62
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• pp.64-71
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• 2006

After destruction of the Naksansa which was due to Yangyang forest fire, this the fundamental research about the disaster prevention countermeasures of tradition buddhist temple cultural treasure was performed. The present condition of tradition buddhist temple and related laws were investigated and the present damage condition of the Naksansa was surveyed. Also, the fire damage cases of tradition buddhist temple and the fire laws and regulations were investigated, and the survey about disaster prevention countermeasures was carried out. This research drew up the basic material about the disaster prevention countermeasures of traditional buddhist temple.

• Korean Journal of Heritage: History & Science
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• v.46 no.2
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• pp.136-149
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• 2013

We studied the characteristics and the growth mechanism of surface cracks from the Naksansa seven-storied stone pagoda(Treasure No. 499). The pagoda is composed of both medium-grained, porphyritic biotite granite and hornblende-biotite granite. Alkali feldspar megacrysts are easily found as phenocrysts in the rocks. Surface cracks intensely developed at the lower part of the stone pagoda, and their directions are of vertical, horizontal, and diagonal. The rocks of the pagoda have intrinsic microcracks which can be defined as rift and grain rock cleavages. Both rock cleavages seems likely to have led to the crack growth and consequently to the mechanical deterioration of the pagoda. The vertical cracks developed parallel to the vertical compressive stress, whereas horizontal ones formed by tensile strength normal to the vertical compression. In addition mineral cleavages and twin planes of alkali feldspar phenocrysts seems to have been closely related to the mechanical breakdown of the rocks in the NE part of the pagoda.

• Proceedings of the Korea Institute of Fire Science and Engineering Conference
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• 2008.04a
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• pp.57-60
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• 2008

A comparative study on the prevention regulation of historical heritage between Korea and Japan. Every years fire accident to historical building is increasing such as Daewoongjun, Naksansa, Namdaemun and so on. The aim of this comparative study is to investigate and compare the prevention regulation in the side of fire safety of historical building between Korea and Japan. This study focus on the background of development and exchange of Fire safety law in Japan because of same condition, building material and prevention regulation.

• Proceedings of the Korea Water Resources Association Conference
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• 2006.05a
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• pp.603-607
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• 2006

최근 산불발생이 증가하고, 그에 따른 피해가 증가하고 있다. 또한 산불 발생지역의 토양침식으로 인한 2차적인 재해위험이 예상됨에 따라 산불 지역의 토양침식과 영향인자들에 대한 연구가 활발히 진행되고 있다. 본 연구에서는 낙산사 산불지역의 산지사면에 10개의 소규모 조사구를 설치하고 강우에 따른 토사유출량을 조사하였다. 토양침식 매개변수를 강우인자(강우량, 강우강도, 강우에너지), 지형인자(면적, 사면경사, 사면길이, 길이경사인자), 식생인자(전체피복도, 식생지수), 토양인자(투수계수, 유효입경, 유기물함량, 토심)로 구분하여 각각의 토양침식에 대한 관계를 분석하고, 시간경과에 따른 토양침식의 관계도 분석하였다. 강우강도와 강우량이 커짐에 따라 토양침식민감도에 대한 식생피복도의 영향이 더욱 가중되며, 식생 회복이 빠른 지역과 그렇지 않은 지역에서의 시간경과에 따른 누적 토양침식량의 변화는 크게 차이를 보였다. 낙산사 산불지역에서의 강우에 따른 토양침식은 강우에너지와 식생피복도의 관계가 가장 높았다.

• Korean Journal of Heritage: History & Science
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• v.53 no.3
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• pp.62-79
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• 2020

The rock-carved seated Avalokiteśvara statue at Ganghwa Bomunsa Temple is a giant rock-carved Buddhist statue that was built in 1928 during the Japanese colonial era. Although it is a year-recorded Buddhist statue that occupies a prominent place in modern Korean Buddhist sculpture history, it has not been the subject of in-depth discussion due to weak research on modern Buddhist sculptures. In this study, to examine the various significant aspects of the rock-carved Seated Avalokiteśvara statue at Bomunsa Temple as a modern Buddhist sculpture, I have managed to determine its construction year, artificers, and patrons by deciphering the inscription around the rock-carved statue; in addition I have researched the effects of the rock shapes and landforms on the formation of the Buddhist statue by comparing and analyzing the points of view of both artificers and worshipers. I have also identified the specific circumstances of the time of construction from interviews with the descendants of artificers. A monk from Geumgangsan Mountain, Lee Hwaeung, took the role of sponsor and chief painter to construct the rock-carved seated Avalokiteśvara statue at Bomunsa temple. In the beginning of its construction in 1928, more than 100 donators jointly sponsored the construction of the statue. Gansong Jeon Hyoungphil sponsored alone at the time of the place of worship's expansion in 1938. Bomunsa Temple has been regarded as one of the top-three sacred places of Avalokiteśvara Bodhisattva together with Naksansa Temple in Yang Yang and Boriam in Nam Hae, due to the construction of the rock-carved statue. It took about three months to construct the statue. Lee Hwaeung drew a rough sketch and then Un Songhag and five masons from Ganghwa Island took part in the carving process. We can observe the line drawing technique around the rock-carved statue because the statue was carved based on the rough sketch of the monk painter. The aspect of Lee Hwaeung as a painter is revealed; therefore, we can identify the clue of painting pattern leading to Seogongchulyou- Hwaunghyoungjin- Ilonghyegag. The rock-carved seated Avalokiteśvara statue at Bomunsa Temple is a typical Avalokiteśvara that wears a jeweled crown and holds Kundica. It makes a strong impression as it has a big square-shaped face and a short neck and is unsophisticated in general. The artificers solved the issue of visual distortion of the rock-carved statue caused by carving on a 10-meter high and 40-degree sloping rock by controlling motion to its maximum, omitting detailed expression by emphasizing symmetry, and adjusting the head-to-body proportion to be almost one-to-one. In this study, especially, I presume the unified form of sacred sculptures and Buddhist altars, without making a Buddhist altar like the rock-carved seated Avalokiteśvara statue at Bomunsa Temple, to be a key characteristic of modern Buddhist sculptures. Furthermore, I make newly clear that the six letters of Sanskrit carved on nimbus, which had been interpreted as a Six-Syllable Mantra, are a combination with Jeongbeopgye and Sabang Mantras. In addition, three iron rings driven on eaves rock were used as a reference point, and after construction they were used as a decoration for the Bodhisattva with hanging wind chimes.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.1
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• pp.55-64
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• 2022

This study aims to shed light on the cultural history of Hajodae(河趙臺) enjoyed by writers of the Joseon Dynasty by analyzing the origin and the contents of the landscape based on the literature materials of Hajodae in Yangyang(襄陽). The results of the study are as follows. First, Hajodae is a space that is said to have been visited by Ha Ryun(河崙) and Jo Jun(趙浚). However, since this story has not been confirmed in the literature, various opinions coexisted in history. Jo Wi-Han(趙緯韓) quoted the opinions of aged people who lived in Yangyang, saying that it could be Jo In-Byeok(趙仁壁), not Jo Jun(趙浚), and Jo Deok-Rin(趙德鄰) recorded it as "遐眺臺", which means "a stand for a distance view." There is a need to clearly present the origin of Hajodae by revealing the literary authority. Second, Hajodae was talked about as the best scenic site in Gwandong(關東) in the middle of the Joseon Dynasty. during the mid-Joseon Dynasty. The writers of the time mentioned Hajodae as one of the best scenic sites in Gwandong, which soon became a symbol of Yangyang. These records of Hajodae show a relatively decreasing trend entering the late Joseon Dynasty. It is believed to be the result of the slight degrading in the status of Hajodae as the Eight Views of Gwandong were established and Naksansa Temple(洛山寺) gained fame. Third, the writers of Joseon enjoyed the scenic sites through various landscapes of Hajodae. The open terrain on three sides allowed a sea view and provided an opportunity to develop a great spirit or to reflect on oneself. On the other hand, the strange rock formations and cliffs, which correspond to a close-up view, drew the attention of tourists, and the Rosa rugosa Thunb. blooming in the Hajodae area was enough to show a bizarre charm. This shows the various charms of Hajodae, suggesting that the management of such landscape is necessary. Fourth, a Chinese poem about Hajodae shows the spatial meaning of Hajodae. Looking into all sides of the Chinese poem about Hajodae, a case of unburdening one's mind on the landscape, and the aspect a person compared oneself to the natural landscape or projected one's consciousness onto it, and a case of recalling Ha Ryun and Jo Jun, illustrious retainers in the early Joseon Dynasty are confirmed. It can be seen that it results in the aspect of expressing one's impressions and looking back on history through the landscape.