• MISULJARYO - National Museum of Korea Art Journal
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• v.101
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• pp.12-46
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• 2022

Completed in 1467, the Thirteen-story Stone Pagoda of Wongaksa Temple is the last Buddhist pagoda erected at the center of the capital (present-day Seoul) of the Joseon Dynasty. It was commissioned by King Sejo, the final Korean king to favor Buddhism. In this paper, I aim to examine King Sejo's intentions behind celebrating the tenth anniversary of his enthronement with the construction of the thirteen-story stone pagoda in the central area of the capital and the enshrinement of sarira from Shakyamuni Buddha and the Newly Translated Sutra of Perfect Enlightenment (圓覺經). This paper provides a summary of this examination and suggests future research directions. The second chapter of the paper discusses the scriptural background for thirteen-story stone pagodas from multiple perspectives. I was the first to specify the Latter Part of the Nirvana Sutra (大般涅槃經後分) as the most direct and fundamental scripture for the erection of a thirteen-story stone pagoda. I also found that this sutra was translated in Central Java in the latter half of the seventh century and was then circulated in East Asia. Moreover, I focused on the so-called Kanishka-style stupa as the origin of thirteen-story stone pagodas and provided an overview of thirteen-story stone pagodas built around East Asia, including in Korea. In addition, by consulting Buddhist references, I prove that the thirteen stories symbolize the stages of the practice of asceticism towards enlightenment. In this regard, the number thirteen can be viewed as a special and sacred number to Buddhist devotees. The third chapter explores the Buddhist background of King Sejo's establishment of the Thirteen-story Stone Pagoda of Wongaksa Temple. I studied both the Dictionary of Sanskrit-Chinese Translation of Buddhist Terms (翻譯名義集) (which King Sejo personally purchased in China and published for the first time in Korea) and the Sutra of Perfect Enlightenment. King Sejo involved himself in the first translation of the Sutra of Perfect Enlightenment into Korean. The Dictionary of Sanskrit-Chinese Translation of Buddhist Terms was published in the fourteenth century as a type of Buddhist glossary. King Sejo is presumed to have been introduced to the Latter Part of the Nirvana Sutra, the fundamental scripture regarding thirteen-story pagodas, through the Dictionary of Sanskrit-Chinese Translation of Buddhist Terms, when he was set to erect a pagoda at Wongaksa Temple. King Sejo also enshrined the Newly Translated Sutra of Perfect Enlightenment inside the Wongaksa pagoda as a scripture representing the entire Tripitaka. This enshrined sutra appears to be the vernacular version for which King Sejo participated in the first Korean translation. Furthermore, I assert that the original text of the vernacular version is the Abridged Commentary on the Sutra of Perfect Enlightenment (圓覺經略疏) by Zongmi (宗密, 780-841), different from what has been previously believed. The final chapter of the paper elucidates the political semantics of the establishment of the Wongaksa pagoda by comparing and examining stone pagodas erected at neungsa (陵寺) or jinjeonsawon (眞殿寺院), which were types of temples built to protect the tombs of royal family members near their tombs during the early Joseon period. These stone pagodas include the Thirteen-story Pagoda of Gyeongcheonsa Temple, the Stone Pagoda of Gaegyeongsa Temple, the Stone Pagoda of Yeongyeongsa Temple, and the Multi-story Stone Pagoda of Silleuksa Temple. The comparative analysis of these stone pagodas reveals that King Sejo established the Thirteen-story Stone Pagoda at Wongaksa Temple as a political emblem to legitimize his succession to the throne. In this paper, I attempt to better understand the scriptural and political semantics of the Wongaksa pagoda as a thirteen-story pagoda. By providing a Korean case study, this attempt will contribute to the understanding of Buddhist pagoda culture that reached its peak during the late Goryeo and early Joseon periods. It also contributes to the research on thirteen-story pagodas in East Asia that originated with Kanishka stupa and were based on the Latter Part of the Nirvana Sutra.

• Proceedings of the Korea Concrete Institute Conference
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• 2005.05a
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• pp.223-226
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• 2005

The purpose of this study is to discuss how strength and ductility of each system in low-rise R/C buildings combined with extremely brittle, shear and flexural failure systems have influence on seismic capacities of the overall system, which is based on seismic response analysis of SDOF structural systems. To simulate the triple lateral-load resisting system, structures are idealized as a parallel combination of two modified origin-oriented hysteretic models and degrading trilinear hysteretic model that fail primarily in extremely brittle, shear and flexure, respectively. Stiffness properties of three models are varied in terms of story shear coefficients, and structures are subjected to two ground motion components. By analyzing these systems, interaction curves of required strengths of the triple systems for various levels of ductility factors are finally derived for practical purposes.

• Korean Journal of Heritage: History & Science
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• v.33
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• pp.136-161
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• 2000

This paper is a study on the design of the gilt-bronze sarira caskets discovered in 1959 and 1996, from a east and a west three-story stone pagodas in Gameunsa Temple site which was built in 682. One of the most interesting discoveries is the ceiling with Bokdu(覆斗) design which can be seen in Dun-Huang grotto of China, reflected upon the ceiling structure of the cover (outer casket) and the square box (inner casket). The structure of these sarira caskets, as art crafts, directly represents architectural structure of Dun-Huang grotto that was made during the early T'ang period of China. Moreover, the sarira caskets are decorated with ornate designs and these designs also can be seen on the murals of Dun-Huang grotto. Accordingly, those sarira caskets tell us creative ability and international taste of Silla's craftsmen. By tracing the origin of structure and design pattern of the sarira caskets to Central Asian and Chinese architectures, it is able to understand international style of the sarira caskets of Gameunsa Temple site.

• The Journal of the Korea Contents Association
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• v.14 no.2
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• pp.72-83
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• 2014

Film is a visual art. A process of film totally depends on our sense of sight. It indicates that a way of delivering narrative in the film is "showing", not "telling". There has already been established theories about "who sees" and "who tells" in narratology. It explains who the narrator is and how the narrator delivers in literary works which is represented in terms of "Point-of View". Therefore the study contents construct internal formal elements of the narrator and point of view into 2 individual researches, and the result can be summed up as below. From a narratological perspective, the narrator has roles and deeds as a narrative mediator who mediates the story and leads the story as presenting the origin with images and voices in the text extra and intra world through the process of producing the narrative inferred. To eliminate ambiguousness the term 'point-of view', this article applies 'focalization' theory to analyze narrative structure of film. The result of analysis shows that there are three focalizers in film; director, protagonist-character and camera. And aspects of film can be varied by distance of each focalizer. These distances between focalizers limit amount of visual information.

• The Journal of the Korea Contents Association
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• v.14 no.6
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• pp.428-441
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• 2014

The Han river flowing the southern boundary of Hangyang city wall was known for scenic remote villa spot. This research is about a study on the historical and cultural landscape value of Apgujung built on hills of the Han river by Han Myeong Hoe in the mid-15th century. The results are as follows. First, the Han river has been a cultural poetical place. Second, the pavilion of west river was built as thatched roof at 1454-1456, while that of east river was erected as grand villa at 1469-1473. Third, there are characteristics of periodical landscape and origin was included on historical and cultural landscape, therefore, Apgujuing-dong has been recognized with the story. Han river where Apgujung was built has beautiful water landscape in spite of the landscape of modem downtown. Fourth, there are placeness and Han river of main landscape text streams nearby Apgujung site. Historical and cultural landscape of Apgujung should be changed, but, the landscape value could be progressed with the application as cultural contents while the Han river flows. It could be cultivated on the application of various culture contents and story of Apgujung when the historical landscape of water system be restored in Han river.

• Archives of Plastic Surgery
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• v.50 no.3
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• pp.225-232
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• 2023

In retrospect, the irony of this story began with the first meeting of these co-authors-in of all places, Coimbatore, India, in 2008, at the 12th International Perforator Flap Course. Here the junior author [hereafter "jp"] demonstrated his unparalleled skills in networking, and soon thereafter journeyed some 11,073 km to Allentown, U.S. to peruse the operating room and clinics of the senior author [sic. ggh] in action. Within 2 years jp orchestrated the presentation of the 14th International Perforator Flap Course, so ggh with great anticipation flew only 6,830 miles to reach Seoul, Korea for his first time. But four years more elapsed before ggh returned again to Korea to be a visiting professor, all the while not quite sure why any Korean would want anything from a country doctor who resided in nowheresville Allentown, Pennsylvania. Yet, an extraordinary fact then was to be unveiled, about which ggh was totally ignorant. The pioneer of plastic surgery in Korea, the first Korean to have completed an accredited plastic surgery fellowship, by coincidence had accomplished all this in . . . . . Allentown. The collegial relationship that evolved between these co-authors, who met by chance, indeed had a precedent coincidence! Was this "by chance" alone or predestination? Amazingly, in a way similar, the origin of plastic surgery itself in Korea also had Allentown connections. As a tribute to Lew Jae-duk, this important story must be here told, so let us now retrace his past in Allentown so we can find how the future was to be not so far away.

• (The) Research of the performance art and culture
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• no.35
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• pp.509-541
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• 2017

The basic intent of this thesis lies in proposing a meaningful direction of developing cultural content by combining Asian traditional dance forms which hold cultural closeness in common historically. For this study, this paper selected Oyangseon(五羊仙; 'Five Taoist Hermits on Five Sheep'), a Korean court dance of Chinese origin as an example as the Oyangseon story is commonly found in ancient Vietnam and China as well as Korea. Its original narrative is a mythic story that five hermits had come down to ancient Vietnam region riding on five sheep of five colors to bestow 6 ears of milets to people. Later, the story was spread to other regions to be reformed into Woljeongjeon(越井傳; Vietnam), Choi Wee(崔?; China) and Oyangseon(Korea) that have different plot and background. While Woljeongjeon and Choi Wee were adapted into novels that describe the hero Choi Wee's mysterious adventure to be repaid his father's previous devotion to ancient King's shrine. Meanwhile, the epic narrative of Korean Oyangseon proves the modification of the original myth by adding a Seowangmo(西王母; a Chinese mythic heavenly queen) motif while it was enacted as a court dance to praise king's long life and pray country's prosperity following Confucian concept. Based on this historical lineage of Oyangseon story, I searched for the possiblity of constructing a cultural content program by combining the Oyangseon dance of three countries. While there was Oyangseonmu(五羊仙舞) in China which was recently composed by referring to Korean Oyangseon, any traditional dance item based on Oyangseon story was not available in Vietnam. Thus, I tried to propose the Vietnam Dance College to choreograph a new dance item with Woljeongjeon story while using the traditional dance technique, music, costume, etc. of Vietnam as most as possible. As a result, I could display a direction of developing a cultural content by staging three countries' dance items based on Oyangseon story at Korean National Haneul Theater in Oct 2016.

• (The) Research of the performance art and culture
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• no.35
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• pp.471-508
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• 2017

The basic intent of this thesis lies in proposing a meaningful direction of developing cultural content by combining Asian traditional dance forms which hold cultural closeness in common historically. For this study, this paper selected Oyangseon(五羊仙; 'Five Taoist Hermits on Five Sheep'), a Korean court dance of Chinese origin as an example as the Oyangseon story is commonly found in ancient Vietnam and China as well as Korea. Its original narrative is a mythic story that five hermits had come down to ancient Vietnam region riding on five sheep of five colors to bestow 6 ears of milets to people. Later, the story was spread to other regions to be reformed into Woljeongjeon(越井傳; Vietnam), Choi Wee(崔?; China) and Oyangseon(Korea) that have different plot and background. While Woljeongjeon and Choi Wee were adapted into novels that describe the hero Choi Wee's mysterious adventure to be repaid his father's previous devotion to ancient King's shrine. Meanwhile, the epic narrative of Korean Oyangseon proves the modification of the original myth by adding a Seowangmo(西王母; a Chinese mythic heavenly queen) motif while it was enacted as a court dance to praise king's long life and pray country's prosperity following Confucian concept. Based on this historical lineage of Oyangseon story, I searched for the possiblity of constructing a cultural content program by combining the Oyangseon dance of three countries. While there was Oyangseonmu(五羊仙舞) in China which was recently composed by referring to Korean Oyangseon, any traditional dance item based on Oyangseon story was not available in Vietnam. Thus, I tried to propose the Vietnam Dance College to choreograph a new dance item with Woljeongjeon story while using the traditional dance technique, music, costume, etc. of Vietnam as most as possible. As a result, I could display a direction of developing a cultural content by staging three countries' dance items based on Oyangseon story at Korean National Haneul Theater in Oct 2016.

• The Journal of the Korea Contents Association
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• v.10 no.9
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• pp.220-231
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• 2010

The object of this study is to find ways of the modern succession of folklore by attempting the creation culture contents and looking into the aspects of using 'Jangjamot Legend'. Folk tale which has been handed down among people for many years is that story contents that are enjoyed by anonymous many people. The original narration and the cultural elements of 'Jangjamot Legend' which show the origin of a certain pond and rock can be used for creation of culture contents. The legend has been created the video contents or used the origin of the village ritual and festival in different areas. If the festival and the contest related to the legend is activated, more contents of the original narration will be created by the folklore or tourism. The preservation of the original narration will be easily accessed by the mass about 'Jangjamot Legend'. The cultural elements which are inherent in the legend shall cause the creation of consistent and effective contents. Through these contents creation, folklore will be passed on to the next generation with the obtain of universality in the modern times.

• Journal of Korean Medical classics
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• v.30 no.3
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• pp.181-195
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• 2017

Objectives : This paper contemplates how the special features found in Moyuan as revealed in Wenyilun has continued from the Moyuan concepts of past includig Huangdineinjing. The author of this paper attempted to distinguish common and different points between the two, and how these features changed in the following generations. Methods : The concept of Moyuan as revealed in Huangdineinjing is first reviewed before laying out the concepts of Moyuan in Wenyilun by different categories. These two concepts are then compared. A Chinese medicine literature database is used in continuing this study, and materials are selected with relation to the special features of Moyuan. Results : The special feature of half-exterior half-interior found in the Moyuan in Wenyilun is similar with that in Neijing in that they both thought Moyuan existed between the stomach, the lungs, and the five organs. The concealability of Moyuan is similar with the explanation of Moyuan in Suwen nuelun, and it is related with the story of Gaohuang in Chunqiu Zuozhuan. Compared to the fact that the concept of Moyuan in Neijing is explained as that pathogenic factor enters the surface of the body in sequence, the concept of Moyuan in Wenyilun is conveyed in that the pathogenic factor conceals itself first before being divided into exterior and interior. Moyuan is also related to upright qi, and Gaohuang-yuan: origin of Gaohuang, too, is connected Shenjiandongqi: the energy that moves between the two kidnets, and also the triple burner. Conclusions : The concepts of "Half-exterior Half-interior", concealability, and "divide it into several places in half-exterior", and upright qi contained within the Moyuan in Wenyilun are studied for their origins, and this effort is anticipated to be greatly helpful in both understanding the historical contexts of Wuyouke Wenyilun and conducting studies on clinical application of Moyuan theory.