• Title/Summary/Keyword: 암자

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A Study on the Hermitage of Gimuryon-sa (김룡사(金龍寺) 산내암자(山內庵子)에 관한 연구)

  • Do, Youn-Soo;Han, Dong-Soo
    • Journal of architectural history
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    • v.23 no.2
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    • pp.81-90
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    • 2014
  • This study aims to comprehend architectural peculiarity of the hermitage as the one of Buddhist architectural type in Korea. Although it has not defined properly, it has been demanded the architectural respondence according to the environment of times since the introduction from other countries. Gimryong-sa temple, founded in 1635, and the hermitages are the most appropriate objects for analysis because there are many documents still remained. It is possible to find out that there are some architectural peculiarity after review of the document and the field survey about Geumseon-am(金仙庵=金仙臺), Hwajang-am(華藏庵), Daeseong-am(大成庵), Yangjin-am(養眞庵). In the late of Joseon Dynasty, the group of buddhist proceeded the economical development and the extension of authority based on the family culture. The hermitage functioned for the self-discipline, the meeting of family, the enshrinement of portraits, the memorial ceremony of family at this point. In response to that, the architectural space which had combined residence and rite became preferred such as Inbeopdang(因法堂). And a Large Ondol room called Daejungbang(大重房) was applied and Ru(樓)-Maru was added as the place for rest.

The Periodical Formation and Phase of Change of Cheongpyeongsa Temple Zen Garden (청평사(淸平寺) 선원(禪園)의 시대적(時代的) 형성(形成)과 변천상(變遷相))

  • Yoon, Young Hwal
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.29 no.1
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    • pp.1-13
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    • 2011
  • Cheongpyeongsa Temple was originally built in the early years of Goryeo Dynasty, but its current structural framework was made by the Lord Jinrakgong Lee Ja Hyeon(1061-1125) of the middle Goryeo period based on the Zen thought after he began living in the Cheongpyeong mountain around the temple in 1089. The purpose of this study is to conceptualize, based on old documents, historical changes of the appearance and survival of man-made structures with in the Zen garden formed and developed after Lee Ja Hyeon laid the foundation for Munsuwon Zen garden. Among the eight, outside-the-temple hermitages built at the time of Lee Ja Hyeon's Munsuwon Zen garden, only three hermitages, which are Sik-am, Gyeonseong-am, Yangshin-am had been remaining thanks to restoration and repair until late Joseon Dynasty and preserved as symbolic hermitages. Also, the Yeongji Pond built at the time of Lee Ja Hyeon still remains as precious landscape relics which is meaningful as a genuine Goryeo-period pond. The nine pine trees said to be planted by Lee Ja Hyeon remained until middle 1800s through their descendant trees. When the Buddhist monk Bowoo Daesa(1509-1565)changed the name to Cheongpyeongsa Temple in middle Joseon based on the Munsuwon Zen garden built by Lee Ja Hyeon and greatly expanded it, he newly built and expanded all buildings inside the temple except for Neunginjeon(main temple building), resulting in the present temple structure. In addition, by greatly enhancing the level of scenery by reconstructing Yeongji Pond outside the temple area and transplanting garden plants from the royal court, he made Cheongpyeongsa Temple the most prosperous Zen garden in its history. But after the mid-1800s, which is late Joseon period, Cheongpyeongsa Temple failed to thrive further and began to decline, and so currently most buildings of the Zen garden have disappeared except for some parts of the temple and other facilities are neglected.

An Engineering Approach to the Nirvana at Korea (한국의 적멸보궁(寂滅寶宮)에 대한 공학적 고찰)

  • Chang, Tae-Hyun
    • Proceedings of the Korean Society of Marine Engineers Conference
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    • 2005.11a
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    • pp.238-239
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    • 2005
  • This study has performed to investigate the Buddhist remains at Korea Particularly, the Nirvana and Sarira Pagoda at Tongdo temple, Sangwoun temple, Jungam temple, Bubheung temple and Bongjongam are handled by using on the observation, references and interviews with some experts in Buddhist culture. The results in Korea are compared with that of Thailand and China. But, The Nirvana and the Sarira Pagoda to keep Buddha's relic are quite different at each temple in Korea, Thailand and China.

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An Environmental Engineering Approach to the Nirvana in Korea (한국의 적멸보궁(寂滅寶宮)에 대한 환경공학적 고찰)

  • Chang, Tae-Hyun
    • Journal of Advanced Marine Engineering and Technology
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    • v.30 no.5
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    • pp.608-622
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    • 2006
  • This study has performed to investigate the Buddhist remains in Korea Particularly, the Nirvana and Sarira Pagoda at Tongdo temple, Sangwoun temple, Jungam temple, Bubheung temple and Bongjongam are handled by using on the observation, references and interviews with some experts in Buddhist culture. The results in Korea are compared with that of Thailand and China. But, The Nirvana and the Sarira Pagoda to keep Buddha's relic are quite different at each temple in Korea, Thailand and China. The air velocities were calculated in side of the Nirvana by using STAR-CD.

A Study on Foundation Year, Building Form, Main Buddha and the name of hermitages of Principal Buddhism Temples (경관적 측면에서 조명한 주요사찰 내 암자의 창건, 연대, 건물의 형태, 주불 및 암자 명칭적 성격)

  • Bae, Jeung-Kwan;Shim, Jae-Sung
    • The Journal of Natural Sciences
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    • v.16 no.1
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    • pp.111-128
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    • 2005
  • This study was conducted under the theory of hermitage ever built from buddhist belief. Directing to hermitages within temples of Korea Jogye Order, we focused on the layout correspondence relationship among them. and 161 hermitages were the first object of the investigation. For the accomplishment of the research purpose, the general epitome and spatial specification through various literature studies, on-the-spot survey and personal communications with a lot of priests were made. As one of the basic surveys, the foundation year were thoroughly investigated, followed by the form of building, main buddha and hermitage name. The results obtained were summarized as follows : Forty five hermitages which are equivalent to twenty eight percent of total hermitages within the parish-level temples of Korea Jogye Order, were built in shilla Dynasty and twenty hermitages that are 12.4 percent of the total were constructed in Koryo Dynasty and thirty seven percent of the total were founded during both of dynasties. This fact makes us to consider that many of hermitages in those days were constructed with the simultaneity of principal temple foundation which means hermitage had responded the spirit of the times. Every hermitage has its main Buddha and this thing happened that each hermitage enshrines its main Buddha according to the thought which was developed with the Buddhism expansion and sutra that is in accordance with their own intention. .Basically a capital temple has differed in its central sanctum in accordance with resourceful sutra, and, at the same time, twenty seven in avatamsk sectenshrine for Sakyamuni as their sanction and eight for the Merciful Goddess and 42.7 percent for Chajang's hermitages. The name of hermitage not only represents its symbol but comprises the characteristic meaning of ascetic practice. 31.7 percent of the hermitages studies was found to have the names of relating to 'ascetic practice' or 'thought' followed by the 'nature' or 'environment' to 21.7 percent.

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Effect of Light Intensity on the Growth of Perilla frutescens var. acuta (차즈기(Perilla frutescens var. acuta)의 생육에 미치는 광도의 영향)

  • Lee, Jong-Suk;Park, Young-Min;Hong, Jeong
    • Journal of the Korean Society of Environmental Restoration Technology
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    • v.7 no.3
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    • pp.73-77
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    • 2004
  • The purpose of this study was to improve the ornamental value of Perilla frutescens var. acuta. The growth of Perilla frutescens var. acuta was significantly varied as according to light intensities. The plant height, crown width, petiole length, leaf length, leaf width, stem diameter, and chlorophyll content were the greatest with 30% shade treatment. All of growth characteristics decreased as increasing shading levels. The anthocyanin contents also decreased with 70% shading level. The leaf color turned from dark purplish red to deep yellowish green, and the growth rate and ornamental value were the lowest with 70% shading condition.

A Study on the Architectural Document and Constructions of Gimlyong-sa(金龍寺) in 17~19th Century (17~19세기 김룡사의 불사(佛事) 관련 기록물 현황과 영건(營建)활동)

  • Do, Youn-Soo;Han, Dong-Soo
    • Journal of architectural history
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    • v.22 no.5
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    • pp.7-22
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    • 2013
  • Gimlyong-sa temple has played an important role of Buddhist culture in Gyeongsangdo Provinces(嶺南地域) in the late Joseon Dynasty as the 31st head temple(本山) in the Japanese occupation. There are lots of architectural documentary records remained nevertheless, most of cultural heritages are destroyed by fire in 1997. There were 85 articles in five kinds of books which contained historical achievements of Gimlyong-sa temple and hermitages(Daeseongam(大成庵), Hwajangam(華藏庵), Yangjinam(養眞庵), Geum seondae(金仙臺), Dosoram(兜率庵), Myeongjeogam(明寂庵)). It is possible to understand the five situational peculiarities in the 17~19th century. At the first, they were compiled in 1914 to around 1930 by Kwon Sangro(權相老) to clarify the historical facts. Second, confirmed the formation process of the foundation narrative. Third, the meaning of Seolseondang(設禪堂), Manseru(萬歲樓) and Hyangnojeon(香爐殿) were recorded, it is possible to look at the concept of people at that time. Fourth, the great masters portraits were enshrined in hermitages, not in Gimlyong-sa temple. It means that a hermitage is not for only self-discipline or living but assembly of religious orders(門派). Fifth, Chimgye(枕溪), the great Buddhist clergy and carpenter of Gimlyong-sa, was nationwide active worker in 19th century because he was also in a charge of investment manager for construction.

The Architectural Features of French Garden Pavilions (pavillons) Reflecting Pleasure Culture in the 17th - 18th Centuries (17-18세기 향락문화를 반영한 프랑스 정원 파빌리온의 건축 특성)

  • Kim, Ran-Soo
    • Journal of the Architectural Institute of Korea Planning & Design
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    • v.35 no.7
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    • pp.73-80
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    • 2019
  • This paper tried to investigate the features of French garden pavillons (jardin pavillons) in the 17th and 18th centuries, in which the royal built them, publicly enjoying culture or privately having a refuge. The scope of the garden pavilions covered those associated with a pleasure place that accommodated performances, dancing, and dinners. They included not only rustic, Chinese, Turkish and Gothic pavilions but also grottos, nymphaeums, and artificial ruins built for banquets and festivals. This paper identified the features of the 17th and 18th century French garden pavilions as follows: Those pavilions firstly established French Neoclassicism, secondly applied the techniques of pastiche, thirdly reflected women's influence, and lastly revealed the short cycles of their vicissitudes. In conclusion this study, with the summary of the main text, explained the influence of the French pavilions on Europe and America.

A Study on Jeong Su-yeong's Handscroll of a Sightseeing Trip to the Hangang and Imjingang Rivers through the Lens of Boating and Mountain Outings (선유(船遊)와 유산(遊山)으로 본 정수영(鄭遂榮)의 《한임강유람도권》 고찰)

  • Hahn, Sangyun
    • MISULJARYO - National Museum of Korea Art Journal
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    • v.96
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    • pp.89-122
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    • 2019
  • In this paper, I argue that the Handscroll of a Sightseeing Trip to the Hangang and Imjingang Rivers by Jeong Su-yeong (1743~1831, pseudonym: Jiwujae) is a record of his private journeys to several places on the outskirts of Hanyang (present-day Seoul) and that it successfully embodies the painter's subjective perspective while boating on these rivers and going on outings to nearby mountains. Around 1796, Jeong Su-yeong traveled to different places and documented his travels in this 16-meter-long handscroll. Several leaves of paper, each of which depicts a separate landscape, are pieced together to create this long handscroll. This indicates that the Handscroll of a Sightseeing Trip to the Hangang and Imjingang Rivers reflected the painter's personal subjective experiences as he went along his journey rather than simply depicts travel destinations. The Handscroll of a Sightseeing Trip to the Hangang and Imjingang Rivers features two types of travel: boating and mountain outings on foot. Traveling by boat takes up a large portion of the handscroll, which illustrates the channels of the Hangang and Imjingang Rivers. Mountain outings correspond to the sections describing the regions around Bukhansan, Gwanaksan, and Dobongsan Mountains. Jeong Su-yeong traveled to this wide span of places not just once, but several times. The fact that the Hangang River system are not presented in accordance with their actual locations shows that they were illustrated at different points. After visiting the riversides of the Hangang and Namhangang Rivers twice, Jeong Su-yeong delineated them in fourteen scenes. Among them, the first eight illustrate Jeong's initial trip by boat, while the other six scenes are vistas from his second trip. These fourteen scenes occupy half of this handscroll, indicating that the regions near the Hangang River are painted most frequently. The scenes of Jeong Su-yeong's first boating trip to the system of the Hangang River portray the landscapes that he personally witnessed rather than famous scenes. Some of the eight scenic views of Yeoju, including Yongmunsan Mountain, Cheongsimru Pavilion, and Silleuksa Temple, are included in this handscroll. However, Jeong noted spots that were not often painted and depicted them using an eye-level perspective uncommon for illustrating famous scenic locations. The scenes of Jeong's second boating trip include his friend's villa and a meeting with companions. Moreover, Cheongsimru Pavilion and Silleuksa Temple, which are depicted in the first boating trip, are illustrated again from different perspectives and in unique compositions. Jeong Su-yeong examined the same locations several times from different angles. A sense of realism is demonstrated in the scenes of Jeong's first and second boating trips to the channels of the Hangang River, which depict actual roads. Furthermore, viewers can easily follow the level gaze of Jeong from the boat. The scenes depicting the Imjingang River begin from spots near the Yeongpyeongcheon and Hantangang Rivers and end with places along the waterways of the Imjingang River. Here, diverse perspectives were applied, which is characteristic of Imjingang River scenes. Jeong Su-yeong employed a bird's-eye perspective to illustrate the flow of a waterway starting from the Yeongpyeongcheon River. He also used an eye-level perspective to highlight the rocks of Baegundam Pool. Thus, depending on what he wished to emphasize, Jeong applied different perspectives. Hwajeogyeon Pond located by the Hantangang River is illustrated from a bird's-eye perspective to present a panoramic view of the surroundings and rocks. Similarly, the scenery around Uhwajeong Pavilion by the Imjingang River are depicted from the same perspective. A worm's-eye view was selected for Samseongdae Cliff in Tosangun in the upper regions of the Imjingang River and for Nakhwaam Rock. The scenes of Jeong Su-yeong's mountain outings include pavilions and small temple mainly. In the case of Jaeganjeong Pavilion on Bukhansan Mountain, its actual location remains unidentified since the pavilion did not lead to the route of the boating trip to the system of the Hangang River and was separately depicted from other trips to the mountains. I speculate that Jaeganjeong Pavilion refers to a pavilion either in one of the nine valleys in Wooyi-dong at the foot of Bukhansan Mountain or in Songajang Villa. Since these two pavilions are situated in the valleys of Bukhansan Mountain, their descriptions in written texts are similar. As for Gwanaksan Mountain, Chwihyangjeong and Ilganjeong Pavilions as well as Geomjisan Mountain in the Bukhansan Mountain range are depicted. Ilganjeong Pavilion was a well-known site on Gwanaksan that belonged to Shin Wi. In this handscroll, however, Jeong Su-yeong recorded objective geographic information on the pavilion rather than relating it to Shin Wi. "Chwihyangjeong Pavilion" is presented within the walls, while "Geomjisan Mountain" is illustrated outside the walls. Handscroll of a Sightseeing Trip to the Hangang and Imjingang Rivers also includes two small temples, Mangwolam and Okcheonam, on Dobongsan Mountain. The actual locations of these are unknown today. Nevertheless, Gungojip (Anthology of Gungo) by Yim Cheonsang relates that they were sited on Dobongsan Mountain. Compared to other painters who stressed Dobong Seowon (a private Confucian academy) and Manjangbong Peak when depicting Dobongsan Mountain, Jeong Su-yeong highlighted these two small temples. Jeong placed Yeongsanjeon Hall and Cheonbong Stele in "Mangwolam small temple" and Daeungjeon Hall in front of "Okcheonam small temple." In addition to the buildings of the small temple, Jeong drew the peaks of Dobongsan Mountain without inscribing their names, which indicates that he intended the Dobongsan peaks as a background for the scenery. The Handscroll of a Sightseeing Trip to the Hangang and Imjingang Rivers is of great significance in that it embodies Jeong Su-yeong's personal perceptions of scenic spots on the outskirts of Hanyang and records his trips to these places.