• Korean Journal of Heritage: History & Science
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• v.37
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• pp.151-168
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• 2004

The Mireuk Temple Stone pagoda is the largest scale of the existing Stone Pagoda in Korea. A research until now postulates that the Stone pagoda at Mireuk Temple site is composed of nine stories total. However it does not have any records of the detail, dimension, and related methods, etc, even though it is a tectonically large scale building. Only one source of the description is based upon a story which is a sort of Korean myth or traditional story (Samkukyousa, Mu dynasty), although a historical description from a myth or a story is a polemical issue and still needed research in order to prove the truth. One of the ways to make a proof of the truth is an architectural research from the typology of the plane. The types of the plane are differentiated from each era. Therefore, the typology of the plane presents a reason or a proof for the age of the pagoda. Furthermore, the typology of the plane is crucial part in the research of the historical style and it could help the historical style of the Mireuk temple stone pagoda. Research until now shows that the Mireuk temple stone pagoda is the genesis of the stone pagoda shaped after wooden one. It is impossible to find any previous one from the stone pagoda at Mireuk Temple site in Korea. So it is easier to find any previous example from the history of China because Buddhist pagoda-most pagodas are something to do with Buddhism-in Korea is introduced by India via China. This research presents the periodical variation of stone and brick pagoda in both countries. It concludes that the Mireuk temple stone pagoda has $7^{th}$ century's plane type.

• Korean Journal of Plant Resources
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• v.34 no.2
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• pp.115-143
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• 2021

Mt. Hwang-ak, as a temple forest belongs to Baekdudaegan. flora investigation was conducted to better know of current natural environment. At the same time, For the understanding of planted plants which is in the traditional Korea buddhism temple for landscape, research on Jikji temple had taken place during 2019 April to October with 12 times. As a result, the list of plants at Mt. Hwang-ak was classified as a total of 534 taxa comprising of 96 families, 312 genus, 462 species, 4 subspecies, 59 varieties, 9 forma. This listed plants could be classified as 4 categories by each standard. the listed plants were 14 species of Korean endemic plants, 13 species of Rare plants data book in korea, 34 species of Invasive Alien Plants in South Korea with 10% of Urbanization Ratio and 6% of Naturalization Ratio respectively, 167 species of List of Medicinal Resources Plants in Korea. In the Temple of Jikji, could find 81 species of planted plants that widely distributed all around the temple for landscape. Compared to other temple, We could observed 51% of species were overlapping, Among them, 9% of species overlapping with more than three temples.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.167-199
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• 2022

A majority of religious orders in Jeungsanism believe in Jeungsan as a spiritual entity or incarnation of Maitreya. However, Daesoon Jinrihoe insists that the destiny of Maitreya lasts for fifty-thousand years and the 'gold (金)' associated with the Maitreya icon (Geumsan-sa Temple) symbolizes the 'Later World.' A different Maitreya icon was produced for Daesoon Jinrihoe's Toseong Training Temple Complex. That icon of Maitreya looks similar to the one at Gwanchok-sa Temple. That is because the icon in Daesoon Jinrihoe has been formed in order to emphasize Maitreya as a symbol different from the one in Geumsan-sa Temple. If the Maitreya icon of Geumsan-sa Temple is a core that symbolizes two figures, Jeungsan and his successor, Jeongsan, who inherited his religious orthodoxy, then the Maitreya icon at Toseong Training Temple Complex is a symbol that suggests faith and religious practice from a more conventional perspective. The Maitreya icon in Geumsan-sa Temple deals with issues of religious orthodoxy whereas the icon at Toseong is related to the prophecies on the redemption of people and the advent of Dao-empowered sages. According to Daesoon Thought, Maitreya is not just the future Buddha. He has already descended on the earth in modern times. Due to Jeungsan's descending on the earth, the incarnation of Maitreya has been accomplished as far as the Daesoon faith is concerned. Henceforth, the true practice of Maitreya reverence in the context of Daesoon Jinrihoe should be focused around a group of devotees who specifically practice Jeungsan's Reordering Works of Heaven and Earth. An attempt to do so will enable the formation of the ideal world aimed upon by Maitreya.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.116-133
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• 2014

The memorial stones of Sumanotap were known to have been sequentially produced in 1719, 1773, 1874, 1653, 1874. However, after examining the chronological era (年號) and sexagesimal cycle (干支), it was found that the second and fourth memorial stones were both recorded in 1713. The reason why the records of the same period were divided into two is assumed that since the subject to repair was divided into main structure and flagpole of the temple, and it was recorded per each monk in charge and donator. On the fifth tablet of the memorial stone of Sumanotap contains all the names of monks who were in charge of repairing Sumanotap as well as the names of common donators. These people are not verified in detail though, through comparing the Buddhist names on the third memorial stone with Buddhist paintings and painting records, 12 monks were identified to be in the same names. Generally, they were active in Gangwon province, Gyeongsang province, Seoul and Gyeonggi province in the late 19th century and even after the Sumanotap repair, they took up other duties of various temples. The most notable name among the donators recorded in the memorial stones of Sumanotap was Kim Jwageun. He was the donator for the chest of gold and silver that was enshrined in the pagoda in 1874. His name was recorded with Mrs. Yang from Cheongsin and, at that time, was known just as a donator. However, actually, the donator was not Kim Jwageun but his mistress Mrs. Yang who used to be a gisaeng, called Na-hap and was from Naju. Kim Jwageun deceased in 1869 already. It is exceptional that Mrs. Yang who were the mistress of the prime minister Kim Jwageun personally participated in the Buddhist event in which king, queen, mothers of king and queen, noblewoman participated. Besides, the event of Sumanotap repair was carried out by royal family in order to celebrate the hundredth day of the prince, Sunjong and his grandfather, Heungseon Daewongun did not participate for political reason. In this situation, the domination of Mrs. Yang is considered remarkable. Meanwhile, the temples that frequently appeared among the 10 temples recorded in the memorial stone of Sumanotap are Gakhwa-sa temple in Bonghwa-gun, Gyeongsangbuk-do and Bodeok-sa temple in Yeongwolgun, Gangwon-do. Gakhwa-sa temple was a temple where the historical achievements were kept so was under the government's control. Bodeok-sa temple was the buddhist temple praying for the soul of the Danjong buried in the tomb and was managed by the government. Therefore, the face these two temples participated in the Sumanotap repair proves that Sumanotap was repaired by the supports form these two temples and the stature of Sumanotap at that time was as high as the temples where the historical achievements are store or the royal buddhist temples for praying for ancestors' souls.

• Journal of the Korean Institute of Landscape Architecture
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• v.47 no.2
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• pp.76-87
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• 2019

This study aims to analyze the status of the Gaetaesa Temple Site in Nonsan and the value of national cultural heritage associated with it, to work towards gaining the acceptance criteria to become state-designated cultural property and to propose a plan for comprehensive maintenance, a plan for the promotion of the project and a plan for the management and operation. The Gaetaesa Temple Site in Nonsan has unprecedented advancements, and the condition of the remains are relatively good. It would be necessary to conduct digging/excavation surveys continuously in the future and ensure the dignity of the Gaetaesa Temple Site in Nonsan as a cultural asset. In addition, the Gaetaesa Temple Site has excellent historical and cultural values as treasure-class cultural heritage. Most temples had treasures taken out of them, so it is necessary to designate this site as a state-designated cultural property instead of a municipality-designated cultural heritage site, and to manage it systematically. Accordingly, this study investigated the history and historical facts about the Gaetaesa Temple Site in Nonsan through the analysis of literature, including old documents, old maps, related academic papers and books, and referred to the results of digging/excavation surveys, conducted up to six times since the first excavation survey conducted in 1986, in order to understand the status of the remains, ruins and the building sites excavated at the Gaetaesa Temple Site in Nonsan. In addition, this study analyzed the values of the Gaetaesa Temple Site in Nonsan, dividing them into the remains, relics and ruins, and set up the scope of the Gaetaesa Temple Site in Nonsan, the cultural property area (designated and protected areas) and the acceptance criteria for the construction work in the historical and cultural environment preservation area. This study proposed a plan for the comprehensive maintenance of the Gaetaesa Temple Site in Nonsan, a plan for the promotion of the project and a plan for the management and operation. It is necessary to carry out ongoing excavation investigations and to reflect the opinions of the residents for the purchase of land, to supplement the comprehensive maintenance plan, business promotion and management plans, and step-by-step business plans should be established in detail.

• (The)Study of the Eastern Classic
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• no.70
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• pp.407-434
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• 2018

This study took a look at the crossing the border into Liadong in the early Joseon Dynasty, which has nearly not been paid attention to in the history of the Buddhism in Korea, and the Chinese, Buddhist whereabouts of Monk Mangong and Jeokhyu, the periodical, Buddhist priests. Regarding the large-scale, Buddhist oppression measures of King Taejong in the beginning of the Joseon Dynasty and King Sejong, the Buddhist circle did not not respond helplessly, but, rather, it had made the resistance on its own way. Especially, the Naonghyegeum of Jogyeseonjong and the disciple affiliates of Taegobowu had stood out. The disciples of Bowu had mainly hit the Sinmungo or had advocated the self-purification of Buddhism. And the disciple affiliates of Naong either had reorganized the Buddhist circle with Muhak in the center or had opposed the suppression. And, by receiving the help of the Emperor of the Ming Dynasty, they had intended to protect the Buddhist circle, or they, also, crossed the border into Liadong. Although, while attempting the crossing the border into another territory, they were arrested like the sea ships, like Mangong of King Taejong and Jeokhyu of King Sejong, they succeeded in crossing the border into another territory, and they left the clear whereabouts in the Chinese, Buddhist circle. Mangong was one Buddhist monk among the 11 Buddhist monks who crossed the border into Liadong during the King Taejong. After crossing the border, Mangong had moved again from Beijing on a sea route and had settled for after going into a mountain in the Zen sect at the Tienchieh temple in Nanjing. Meanwhile, he had been close to the Joseon Dynasty, and he relocated to Mount Taishan, where there had been the history, thereby rebuilding the Chikurin Temple and the Buchauchan temple and widely publicizing the Buddhism. During the time of King Sejong, by crossing the border into Liadong together with a total of 10 Monks, including the Buddhist monks Shinnae, Shinhyu, Shindam, Hyeseon, Hongjeok, Haebi, Shinyeon, Honghye, Shinwun, etc., under the protection by the Emperor of the Ming Dynasty in Beijing, Jeokhyu went through Shanhaiguan and had moved to the Tienchieh Temple in Nanjing. Although their whereabouts can not be known, on the Guji Mountain in Beijing, Jeokhyu founded the Banyaseonsa Temple nearby the Ryeongamseonsa Temple, where the clergy and the laity of the Goryeo Dynasty had resided and, especially, where Naong and the disciples of Muhak etc. had stayed. As such, the Buddhist monks in the beginning of the Joseon Dynasty had either resisted the suppression by the country or crossed the border into another territory. Mangong and Jeokhyu of the times of King Taejong and King Sejong had led the Chinese, Buddhism circle, had rebuilt the Buddhist temples, and had contributed to the development of the Chinese Buddhism.

• Journal of the Korean earth science society
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• v.35 no.7
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• pp.554-561
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• 2014

The rock materials from the two stone heritages in the Seonbonsa temple, Gwanbong Seokjoyeoraejwasang (stone Buddha) and three-storied Stone Pagoda, show almost identical petrographic characteristics. They are greyish white porphyritic granites which mainly consist of plagioclase, alkali feldspar, quartz, biotite, hornblende, and chlorite. The rocks from the both heritages are petrographically similar to those from the outcrops of the Palgongsan granite near the temple. Modal compositions exhibit that the rocks from the stone Buddha belong to monzogranite, whereas those from the pagoda and the outcrop near the temple correspond to syeno- to monzo granite. Whole rock magnetic susceptibility data indicate that the rocks from the stone Buddha, the pagoda, and the outcrop have nearly the same susceptibility values ranging 9-16(${\times}10^{-3}\;SI$). Gamma spectrometer data obtained from these rocks also demonstrate the same value range. In conclusion the two stone heritages in the Seonbonsa temple were made of the Palgongsan granite surrounding the temple.

• Journal of Conservation Science
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• v.33 no.4
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• pp.283-295
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• 2017

It is crucial to measure meteorological elements in relation to the biodeterioration of building cultural heritages. The Beopjusa and Seonamsa temples located respectively in Chungbuk and Jeonnam provinces, Korea, exhibit biological damage to the building cultural heritages and cause noticeable climatic differences. To compare biodeterioration environments of the abovementioned temples, 10 meteorological elements were observed, and particulate matter (TSP) was collected at each location. Furthermore, a correlation analysis was conducted between meteorological elements, and between meteorological elements and TSP. The local meteorology at Beopjusa temple characteristically showcased high total horizontal radiation, UV radiation, evaporation, wind speed, and TSP concentration, whereas, that at Seonamsa temple showcased high temperature, humidity, dew point temperature, air pressure, precipitation and number of days with precipitation. An elemental analysis of TSP revealed the presence of sae-salts at Seonamsa temple, and compared to that of Beopjusa temple, the monthly frequencies of biogenic aerosol and Fe-containing particles were higher. The correlation analysis showed that wind speed and humidity were major meteorological factors at Beopjusa and Seonamsa temples, respectively. Subsequently, the characteristics of the local meteorology at Seonamsa temple are expected to affect the biological damage of the building cultural heritages, which is favorable for the growth of various organisms.

• Journal of Conservation Science
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• v.34 no.5
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• pp.387-396
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• 2018

Exposure to the natural environment can cause damage to domestic wooden cultural assets, such as temples. Deterioration is accelerated by biological damage and various environmental factors. In this study, meteorological factors were monitored by equipment installed at Beopjusa temple of Boeun province and Seonamsa temple of Suncheon province. A statistical model was applied to these data to predict the meteorological factors and to compare the predictive performance of each meteorological factor. The resulting correlation coefficient between air and dew point temperatures was highest, at 0.95, while the correlation coefficient for relative humidity had a moderate value(0.65) at both the Beopjusa and Seonamsa temples. Thus, a general linear model was found to be suitable for predicting air and dew point temperatures. An analysis of correlation between meteorological factors showed that there was strong positive correlation between air temperature and dew point temperature, and between solar radiation and evaporation at both sites. There was a weak positive correlation between air temperature and evaporation at Beopjusa temple. Wind speed was negatively correlated with both air temperature and relative humidity at Seonamsa temple. The wind speed at this location is higher than average in winter and lower than average in summer, and it was hypothesized that the low wind speed plays a role in reducing water evaporation in summer, when both air temperature and relative humidity are high. As a result, damage to the wooden buildings of Seonamsa temple is accelerated.

• Korean Journal of Plant Resources
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• v.25 no.4
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• pp.465-472
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• 2012

We examined plants that were used as temple food in Jeju from May 2011 to January 2012. Thirty-six temples participated in the study, and there were 58 questionnaire respondents. Fifty-seven taxa were used as temple food, which belonged to 27 families, 51 genera, 55 species, and two varieties. The most commonly used family-based taxa were eight species of Compositae, six species of Cruciferae, and four species of Umbelliferae. Ten species of woody plants and 25 species of Jeju native plants were also used as temple food. The most useful part was the leaf, followed by the root, leaflet, and fruit. A patent search showed that most of the surveyed plants were covered by intellectual property rights. Forty-eight species had food-related patents, 34 species had cosmetics-related patents, and 38 species had medicine-related patents. The purchase and procurement of Jeju temple food plants usually depended on the market or plant cultivation rather than the use of the plants. Gathering of wild herbs for temple food has been performed on a limited basis. Therefore, collecting traditional knowledge for the use of Jeju plant resources should be conducted under different conditions rather than through a temple-related study.