• Korean Journal of Heritage: History & Science
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• v.56 no.1
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• pp.22-43
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• 2023

This paper deals with the stone standing Avalokitesvara statue in Jeonghyesa Temple that was created by Mangong in 1924. The stone standing Avalokitesvara statue of Jeonghyesa Temple is the earliest extant Buddha statue produced by Mangong, and symbolism was given to Jeonghyesa in the process of its reconstruction. So far, there has been no study that has approached ideas and beliefs through Buddhist studies led by Mangong and specific relics. In order to proceed with this study, Mangong's legal words and anecdotes and newspaper articles during the Japanese colonial era were used to trace the dynamics of Jeonghyesa and Sudeoksa during Mangong's reign, and to investigate the effects obtained from the creation of the large Bodhisattva statue and the meaning of its location. In addition, an interview was attempted with the descendants of master, who were in charge of the sculpture at the time, to confirm the exact construction period and the list of craftsmen. It is judged that the stone standing Bodhisattva statue of Gwanchoksa Temple has been influenced by the double covering and square crown seen in the standing stone statue of Avalokitesvara Bodhisattva of Jeonghyesa Temple, the large hands compared to the body, the proportion between the head and the body, and the sense of enormity felt in the body like a stone pillar. Therefore, we looked at how the standing stone Bodhisattva statue of Gwanchoksa Temple, which was produced in the early Goryeo Dynasty, could have influenced the creation of the Bodhisattva statue in the modern period. A multilateral analysis was attempted on how the image of the Gwanchoksa Bodhisattva statue, which was used as a symbol representing Chungcheongnam-do in the Chosun Exposition held in 1929 and the visit to Gwanchoksa Temple, which began with the laying of the railroad during the Japanese colonial period, was used from the viewpoint of the succession and transformation of the style. With this study as an opportunity, it is hoped that the understanding of the prehistoric Mangong representing the modern period and the horizon of Korean Buddhist sculpture research in the modern period will be broadened.

• Journal of Conservation Science
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• v.36 no.2
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• pp.123-142
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• 2020

We attempted an experimental study of lost-wax casting to reconstruct the Gilt-bronze pensive Bodhisattva; The main object we aimed to reconstruct was the Korean national treasure No.83, Gilt-bronze pensive Bodhisattva(Maitreya); thus, we scientifically analyzed and measured the alloy ratio and casting method. Initially, the alloy ratio we used during the preliminary experiment was Cu:Sn:Pb = 95.5:4.0:0.5; we then increased tin and lead by 2.5% to consider vaporization during the main experiment. After applying lost-wax casting, we realized that 30% rosin contributed to proper hardness after the wax hardness experiment. The microstructure revealed normal casting character(α-Cu, δ), and the results of the chemical analysis are identical to those of previous studies. The analysis of the mold suggests the presence of quartz powder for structural stability and fire-resistance along with other organic materials whose contribution is still unknown. We expect that our research will serve to provide basic data for advanced studies in the future.

• Conservation Science in Museum
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• v.17
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• pp.85-100
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• 2016

The Bukji-ri Stone Pensive Bodhisattva of Bonghwa in the collection of Kyungpook National University Museum was transported to the National Museum of Korea for display in a special exhibition('Masterpieces of Early Buddhist Sculpture 100 BCE - 700 CE') and therefore underwent conservation ahead of the exhibition's start date. The stone sculpture had visibly encrusted surface dirt, granular disintegration and fissures upon arrival. Notably, a crack running obliquely across its lower half rendered the object unable to support its own weight without a pedestal, so one was created in order to maintain the sculpture in an upright position while on exhibition. The sculpture was further examined using a polarizing microscope and a stereoscopic microscope. SEM-EDS resulted in petrographic analysis of the stone's mineral composition and identification of its surface contaminants. Polarizing light microscopy confirmed biotite granite as the main mineral component of the object. Several urethane resins cast in round cross-sections were inserted into the newly made pedestal and stability tests were perform to measure the frictional force of the resins. An additional test was performed to compare urethane resin and epoxy resin, with results showing urethane to have a higher coefficient of friction. Utilizing a pedestal with urethane resin effectively ensured the stability of the Bukji-ri Stone Pensive Bodhisattva of Bonghwa during the aforementioned exhibition.

• Conservation Science in Museum
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• v.16
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• pp.138-153
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• 2015

Wooden standing Bodhisattva in the collection of the National Museum of Korea (Bon 8239) was purchased as part of the museum's Central Asian collection during the Museum of Japanese Goverment General of Korea. The wooden statue exhibiting classical characteristics of Song Dynasty Buddhist sculptures is colored on the whone. The result of condition check for exhibition in 2014, it has severely damaged, with discoloring and exfoliation in color pigment and crack of wood observed in various areas. The object was therefore treated for conservation. A series of analysis were performed also at this time to determine the production technique and the materials, including testing of the X-ray penetration depth, X-ray fluorescence analysis and wood species analysis. This revealed that the statue was made by joining several separate pieces of wood. As for color pigments, the white pigment was either chalk (CaCO₃) or gypsum(CaSO₄·2H₂O), and the green pigment was emerald green (Cu(C₂H₃O₂)₂·3Cu(AsO₂)₂). The red pigment appeared to be lead red(Pb₃O₄) and the blue pigment was ultramarine blue (3Na₂O·3Al₂O₃·6SiO₂·2Na₂S). All the pigments were repainted in later eras. The analysis, indicated that the wood was derived from a tree of the genus Populus, family Salicaceae. The wooden standing Bodhisattva was repaired and reinforced with natural materials and was brought to a stable condition necessary for display.

• Journal of architectural history
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• v.20 no.1
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• pp.95-116
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• 2011

It is a true fact that the ancient Buddhist temples of Korea were great, important historical influence revealing the transition and developing stages of all the BUddhist temples in Eastern Asia including China and Japan. Before Mahayana arose within India, the monastery and pagoda were united during the conflict and development of the original Buddhism and pagoda faith. With the arising of Mahayana and the introduction of Buddhist statues, the Buddhist temple and pagoda were in conflict and resulted in separation. With the creation and development of the Mahayana Bodhisattva concept, Hinayana and Mahayana started to show doctrine differences and expressed each others' characteristics relevant to the structure of the temple. As a result, the Buddhist Temple having 1 pagoda spread in China together with Hinayana and Mahayana. The Buddhist temple of Hinayana had its temple and pagoda separated and the Buddhist temple that has a pagoda in front was divided into a form of 1 pagoda and 1 main temple. The temple and pagoda for Mahayana in the form of 1 pagoda and 2 temple, where the main statue of the Buddha may be worshipped from both the left and right hand sides, were separated in the form of 1 pagoda and 3 temples to have its original form again. Mahayana was first introduced into Goguryeo through the routes in the northern region and developed from having 1 pagoda and 2 temples, to having 1 pagoda and 3 temples. China was influenced by the southern regions, which is why Abhidharma was introduced into Baekje. Later on, the importance of Bodhisattva increased and the transition speed of the Buddhist temple having 1 pagoda and 3 temples accelerated, as Buddhism became more popular and as Mahayana flourished. The statue of the Buddha on both sides of the pagoda shall gradually move next to the central temple, and the temple shall form large crowds to not only form a tacit boundary with the pagoda but the expansion of Bodhisattva shall also have a wall or a corridor constructed in between the central, left and right hand side temples to form separate areas, and shall have a pagoda built in front of the temples that worship from both sides. In conclusion, independence shall exist among each Bodhisattva within the Buddhist temple, and the status of the pagoda shall fall and appear as the pagoda on both sides in front of the main Buddha statue.

• Journal of Cadastre & Land InformatiX
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• v.49 no.1
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• pp.85-101
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• 2019

Recently, thank to the popularization of light-weight drone through the significant developments in computer technologies as well as the advanced automated procedures in photogrammetry, Unmanned Aircraft Systems have led to a growing interest in industry as a whole. Documentation, maintenance, and restoration projects of large scaled cultural property would required accurate 3D phenomenon modeling and efficient visual inspection methods. The object of this study verify on the accuracies achieved of 3D phenomenon reconstruction as well as on the validity of the preservation, maintenance and restoration of large scaled cultural property by UAS photogrammetry. The test object is cltural heritage(treasure 1324) that is the rock-carved standing Bodhisattva in Soraesan Mountain, Siheung, documented in Goryeo Period(918-1392). This standing Bodhisattva has of particular interests since it's size is largest stone Buddha carved in a rock wall and is wearing a lotus shaped crown that is decorated with arabesque patterns. The positioning accuracy of UAS photogrammetry were compared with non-target total station survey results on the check points after creating 3D phenomenal models in real world coordinates system from photos, and also the quantified informations documented by Culture Heritage Administration were compared with UAS on the bodhisattva image of thin lines. Especially, tests the validity of UAS photogrammetry as a alternative method of visual inspection methods. In particular, we examined the effectiveness of the two techniques as well as the relative fluctuation of rock surface for about 2 years through superposition analysis of 3D points cloud models produced by both UAS image analysis and ground laser scanning techniques. Comparison studies and experimental results prove the accuracy and efficient of UAS photogrammetry in 3D phenomenon modeling, maintenance and restoration for various large-sized Cultural Heritage.

• Journal of Conservation Science
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• v.37 no.6
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• pp.670-678
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• 2021

Anseong Cheonryongsa, a temple located in Anseong Seoun Mountain, is a part of the second Jogye Order of Korean Buddhism, under the Yongju Temple, and enshrines a gilt-bronze seated Avalokitesvara Bodhisattva. In this study, X-ray fluorescence (XRF) analysis revealed that this statue is composed of Cu-27.2 wt%, Sn-12.6 wt% and Pb-48 wt%. A gamma (γ) ray (Ir-192) image confirmed damage on the backside of the statue, which was later repaired with wood. The XRF analysis and visual observation determined the boundary between the metal and wood in the statue. In addition, results of standard X-ray peak intensity of gold foil and correlation with thickness helped to derive an equation for calculating the thickness of the Avalokitesvara Bodhisattva's gold foil. It was determined that the gilded chest (21 ㎛) and face (20.7 ㎛) of the statue were the thickest sections, the wooden substratum (11.9 ㎛) was the next-most thick, and the bronze (7.4 ㎛) was the thinnest layer.

• Sijohaknonchong
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• v.21
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• pp.165-183
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• 2004

This paper aims to compare meaning of the seclusion which appeared in Samgukyusa with Kangho-Sijo. There is true meaning of seclusion so that a Bodhisattva implements a spirit. And in Samgukyusa, it has a dialectics logic. There is true meaning of seclusion in order to solve a trouble of a participation-retirement through the moral training. And in Kangho-Sijo, it has a plane-divided logic.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.99-124
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• 2005

The Korean Buddhism during the unified Silla era, was dominated by Huayen doctrine, which was developed by Uisang(義相) (625-702) and his disciples. During 8th century, many Korean monks visited China to study Chan Buddhism(禪). After they came back to Silla, they started to criticize Huayen philosophy as a doctrinal Buddhism (Jiao教). Their criticism depended on Chinese Chan Buddhist teachings. Korean Chan monk Sunji(順之), a 9th century, was different from other Chan monks in Silla who were trained in China. His teachings are found in the volume20 of "Zutangji"(祖堂集). Although it is based on Chan thought, it has many doctrinal explanations and interpretations. The conventional studies could not clearify the basis of his philosophy. As my research revealed, his teachings were based on the Huayen doctrine of Chinese Huayen monk Li Tongxuan(李通玄) who lived in 7th 8th century. One of his doctorine is "San shen yuan jung kwan"(三聖円融観). It means the unify of three Holies(三聖) Vairocana Buddha(毘盧遮那仏), Manjusri Bodhisattva(文殊菩薩), and Samantabhadra Bodhisattva(普賢菩薩). Monk Junshi used this theory in his teachings. As mentioned above, "Sunji Hwasan's teachings" included by the "Zutangji"(祖堂集) volume 20 is important as what offers a new viewpoint when exploring the relationship between the Chan and jiao in Silla in the 9th century.

• Acta Via Serica
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• v.8 no.2
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• pp.125-154
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• 2023

Historically, commerce was a significant factor in the proliferation and development of Buddhism, which is especially manifest in the cult of the bodhisattva Avalokiteśvara. Iconographic and textual evidence testifies that maritime trade on the Indian Ocean played a fundamental role in the formation of Avalokiteśvara worship. The sea was also a major conduit through which elements of the Avalokiteśvara faith were transmitted from India through China to Korea and Japan, the easternmost ends of the Silk Road. These elements include Avalokiteśvara's role as a maritime savior, oceanic symbolism, and the concept of the bodhisattva's worldly abode, Potalaka. Cultic sites dedicated to maritime safety were established at important transport hubs in East Asia. Due to China's strategic location on the Silk Road, as well as its cultural influence, the most important cultic sites were founded in China, first on the Shandong Peninsula, then in the southern Jiangnan region, in present-day Zhejiang Province. Especially notable is the role that Korean seafarers played in this process by assisting monks in search of the Dharma, establishing temples, and transmitting religious beliefs across the ocean. The present study focuses on the role that maritime figures played in the cultural exchanges between Korea, China, and Japan examined through Avalokiteśvara faith. By this, it aims to demonstrate how Korean seafarers inherited and continued the traditional relationship between commerce and Buddhism, while extending the Maritime Silk Road to the "East Asian Mediterranean."