• Title/Summary/Keyword: 쌍봉사

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A Study Building of Ssang-Bong Sa the Main Temple - Focused on Structure and Design of Pagoda Body - (쌍봉사 대웅전의 조영에 관한 고찰 - 탑신부(塔身部)의 구조와 의장을 중심으로 -)

  • Yang, Tae-Hyeon;Cheon, Deuk-Youm;Lee, Jae-Yeoun
    • Journal of architectural history
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    • v.22 no.1
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    • pp.41-50
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    • 2013
  • In Korea, only a few wooden pagodas are extant because some wooden pagodas were lost due to artificial environment like war. Fortunately, only Eight Depictions Hall(Palsangjeon) in Beobjusa temple and main hall of Ssang-Bong Sa the main temple are extant. Though main hall of Ssang-Bong Sa the main temple shows old style in construction and outstanding creativity, survey and investigation for the hall have been poor. Accordingly, this study investigated pillar part, bracket structure part, and roof part composing pagoda body section which actively reflects structure and design skill compared to floor or upper part. And for better understanding, in the part that is similar to pagoda body section of main hall or needs examples, wooden pagoda in China or Japan was referred. Through this investigation, it was known that unique skill applied to main hall of Ssang-Bong Sa the main temple is based on plane in one room ${\times}$ one room - Ssang-Bong Sa the main temple has common form of wooden pagoda in appearance.

The Buddhist Scripts of Korea Flowed into Japan (일본에 유전된 한국판 석가유전적)

  • Shim Woo-Choon
    • Journal of the Korean Society for Library and Information Science
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    • v.28
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    • pp.71-81
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    • 1995
  • There are no exact copies or carvings of India's original Buddhist Scripts published in Korea that had been flowed into Japan except those of WanSanJungUiMongSanPuPo(환산정의몽산법어). YaWoonJaKyung (야운자경). KyeChoShimHakInMoon(계초심학인문) PalSimSooHangChang(발심수행장) and MongsanWhaSangPupoRackLock published by a mid-Chosun Dynasty Buddhist monk, YaWoon TaesunSa. Others are the translations by Chinese people. All printings were of woodblock except ChonjimyungYangsoo- RhockChapMoon(천지명양수육잡문) of Inkyng wood printing type. This shows perhaps that the Buddhists were so devout that they spared no effort in their prayers to head for the Paradise. Even the woodblock carver himself took his hard work for granted in his belief and engraved the blocks with all his heart taking his work as God-given task. Or. perhaps they to use wood-block printing as the demand for the Scripts soared. By the way. as the Koryo Dynasty took Buddhism as the state religion, it was natural that the Buddhist Scripts were published at TaeJangToKam (the publishing office) and were much encouraged. It is noteworthy. however, that not a few Buddhist Scripts had been published during the Chosun Dynasty despite its crack-down on Buddhism as the Confucianism was declared as the state principle. The Scripts were even published by such temples as MoonJooSa(문수사), MyoHeeAm(묘희암). SsangbongSa(쌍봉사). PyoHoonSa(표훈사), YooJupSa(유점사), YongJangSa(용장사). and AnShimSa(안심사). The fact that the Scripts were even published by KanKyungToKam(간경부감) leads us to reconsider the traditional way of thinking of the Chosun Dynasty as anti-Buddhist or flunkeyist. The historical fact that a record number of Buddhist publications had been transmitted to Japan - is it accidental? - This issue could well be another subject matter for further research. However, it should be noted that very few of above­mentioned Buddhist Scripts are found in present-day Korea.

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Chemical Components of Korean Native Tea Plants (한국 자생차의 몇가지 화학성분 비교분석)

  • Park, Jang-Hyun;Kim, Kwang-Sik;Kim, Sun-Woo;Choi, Hyoung-Kog;Kim, Sang-Chol
    • Korean Journal of Medicinal Crop Science
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    • v.5 no.3
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    • pp.217-224
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    • 1997
  • The significant chemical components estimating the quality of green tea were compared and analyzed in the shoots of Korean native tea plants. The results are summarized as follows. The contents of total nitrogen in tea leaves were in range of $3.59{\sim}4.89%$, and the tea plants grown wildly in Bosong Daewonsa, Hwasun Ssangbongsa, Shunchun Changchun-ri, Hadong Ssanggyesa. and the cultivated tea plants in Kangjin Jangwon Sanup had higher contents of total nitrogen. The contents of tannin ranged from 12.5 to 18.3%. The contents of tannin of Kuryoi Chonunsa (18.3%), Kangjin Baekryonsa (16.7%) and Naju Bulhoisa (16.4%) were higher than those of Yangkwang Chonma-ri (12.5%), Hampyong Yongam-ri (12.7%) and Yosu Udu-ri (12.8%). The contents of caffeine were in range of $2.21{\sim}3.11%$. The contents of caffeine of Kwangju Shamae Dawon (3.11%), Kangjin Jangwon Sanup (2.94%) and Shunchun Changchun-ri(2.87%) were higher than those of Tamyang Yanggak-ri(2.21%), Yosu Udu-ri(2.23%) and Kuryoi Hwaomsa (2.23%). The contents of vit. C were in range of $167.9{\sim}223.5mg/100g$. The contents of vit. C of Changsong Oshan-ri (167.9mg/100g), Shunchun Shongkwangsa (185.6mg/100g) and Yongkwang Chonma-ri (185.8mg/100g) were lower than those of Kwangju Shamae Dawon (291.5mg/100g), Kangjin Jangwon Sanup (271.8mg/100g) and Shunchun Changchun-ri (269.5mg/100g). The contents of chlorophyll were in range of $187.4{\sim}332.7mg/100g$, and the mean contents were in range of 242.0mg/100g. The contents of total amino acids were in range of $1,888{\sim}2,500mg/100g$. The content of total amino acid at Kangjin Jangwon Sanup was the highest as 2,500mg/100g, and that of Shunchon Shongkwangsa was the lowest as 1,888mg/100g. Results of this study suggest that the native tea plants naturally grown at Bosong Daewonsa, Hwasun Ssangbongsa, Shunchun Changchun-ri, Hadong Ssanggyesa, and the cultivated tea plants at Kangjin Jangwon Sanup show excellent quality in terms of abundance of total nitrogen and total amino acids, and less contents of tannin.

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Species Identification and Tree-Ring Dating of the Lotus Pedestal of Amitabha Statue at Ssangbong-Temple in Hwasun, Korea (화순 쌍봉사 극락전 아미타불 연화좌대의 수종 및 연륜연대 분석)

  • Kim, Yo-Jung;Son, Byung-Hwa;Oh, Jung-Ae;Jo, Tae-Gun;Choi, Sun-Il;Park, Won-Kyu
    • Journal of the Korea Furniture Society
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    • v.23 no.1
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    • pp.95-102
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    • 2012
  • The objective of this study was to conduct the species identification and tree-ring dating of Lotus Pedestal of the Amitabha Statue at Ssangbong-Temple in Hwasun. The six wood blocks used for the Lotus Pedestal were hard pines (Pinus spp.; diploxilon) except one piece which was ginkgo (Ginkgo biloba L.). The lotus leaves surrounding the pedestal body were also made of ginkgo. Tree-ring patterns of 3 blocks were synchronized and a 133 years chronology was made. The chronology was crossdated well with the master chronology of Japanese red pine in South Korea. It dated back to A. D. 1551~1683, i.e. the last ring dated A. D. 1683. Through the estimation of the number of sapwood rings removed during carving, the felling year was calculated A. D. $1704{\pm}10$. The calligraphic writing on the Pedestal indicated that this statue was made in A. D. 1694. Therefore, the accuracy of the tree-ring dating has been proven.

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Studies on Growth Enviromental and Inorganic Components of Korean Native Tea Plants(Camellia sinensis O. kuntze) (한국(韓國) 자생차(自生茶)의 생육지 토양과 엽중 무기성분 함량)

  • Park, Jang-Hyun;Kim, Kwang-Sik
    • Korean Journal of Soil Science and Fertilizer
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    • v.31 no.1
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    • pp.25-32
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    • 1998
  • To characterize the growth environment, inorganic composition and morphological chracteristics of leaves of Korean tea plant, soil and tea leaf samples were collected from 15 locations and analyzed. The chemical characteristics of soils were in range of pH 4.09~6.15, OM 23.9~72.6g/kg, available phosphate less than 300mg/kg, K $0.8{\sim}2.5cmol^+/kg$, Na $tr{\sim}0.17cmol^+/kg$, Ca $1.0{\sim}6.2cmol^+/kg$, and Mg $0.3{\sim}2.1cmol^+/kg$. The contents of Ni. Cr, Zn. Cu, Pb, and Cd were at the level less than natural content in upland soil. Most of the sample soils were sandy loamy and loamy texture. The native tea plants were mainly grown in bamboo thicket or in forest. The leaf sizes of tea plants were $6.85{\pm}1.75{\times}2.6{\pm}0.5cm$, lateral vein number $14.2{\pm}2.7$, and crenated number $58.5{\pm}11.2$, and the leaf color was thin to dark green. The contents of $NH_4{^+}$, $Na^+$, $K^+$, $Mg^{2+}$ and $Ca^{2+}$ in tea leaves were in range of 30.5~47.7, 45.5~164.5, 16,998~25,431, 1.590~2,392 and 1,085~1,958mg/kg, respectively. The contents of $F^-$, $Cl^-$, $NO_3{^-}$, $PO_4{^{3-}}$ and $SO_4{^{2-}}$ were in range of 21.2~63.2, 126.4~257.9, 108.5~185.9, 1,270~1.819, and $954{\sim}1,670mg/kg$, respectively. The leaf size of native tea plant grown widlly in Shunchun Changchun-ri, Hwasun Ssangbongsa, Kuryoi Chonunsa, Bosong Daewonsa and Namhae Boriam was as large as those of Yabukita. Japan cultiver, grown at Kangjin Jangwon tea field.

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A Study on the differentiation and development aspects of Zhu-zi xue - centering around the connection between Huang Gan and Jin-hua school in Yuan period (주자학의 사상적 분화와 전개양상에 관한 연구 - 황간(黃?)과 원대(元代) 금화학파(金華學派)의 사상적 연관성을 중심으로 -)

  • Chi, Chun-ho
    • The Journal of Korean Philosophical History
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    • no.23
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    • pp.317-347
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    • 2008
  • Huang Gan(1152 - 1220, pen-name Mian-zhai) was a famous scholar of Zhu-zi xue in the Southern Song period. Zhu-zi xue was also called Daoxue(道學), because it was based on the Cheng-Zhu xue(程朱學) and had very severe idea of Daotong(道統). Therefore, Zhu-zi xue emphasized practical movements of spreading Confucianism. The view of the Daotong(道統) developed in two aspects: protection of Confucianism and exclusion of Daoism Buddhism. Zhu Xi completed the idea of Daotong(道統), and his disciples, especially Huang Gan, continued his efforts. Zhu Xi's disciples searched the ultimate teaching of Confucianism through studying Four-books(四書). In due of their effort, Zhu-zi xue played a reading role in those academic fields. Huang Gan look upon himself as the successor to Zhu-zi xue. He expounded and missionized Zhu Xi's philosophical thought. In his later years, he accepted many students and passed the Zhu Xi's thought on to his students. He fostered "Jin-hua school(金華學派)"-He Ji(何基), the representative of this school. There is the relation of thought on the theory of knowledge and learning centering around Daotong between Huang Gan and Jin-hua school(金華學派). Especially, the most schools leading the academic society of Yuan period founded their thought on Huang Gan's. And it explained Huang Gan's historical influence and contributions to the Zhu-zi xue in the Yuan period.