• MISULJARYO - National Museum of Korea Art Journal
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• v.104
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• pp.10-39
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• 2023

Seongjusa Temple was founded in Boryeong in Chungcheongnam-do Province by Monk Muyeom (800-888), better known as Nanghye Hwasang. After returning from studying in China, Muyeom stayed in the Silla capital city of Gyeongju for a period. He later settled in a temple that was managed by the descendants of Kim In-mun (629-694). He then restored a burned-out temple and opened it in 847 as a Seon (Zen) temple named Seongjusa. It prospered and grew to become a large-scale temple with several halls within its domains. The influence of Seongjusa in the region can be seen in the Historical Record of Seongjusa Temple on Sungamsan Mountain, which relates that there were seventy-three rooms within the domains of the temple. What is most notable in the record is that the temple is referred to as "栴檀林九間," which means either "a structure with nine rooms built with Chinese juniper wood" or "a place that houses Chinese juniper wood and has nine rooms." Regardless of the interpretation, Seongjusa Temple had a large amount of juniper wood. Around this time, the term "juniper" referred to the olibanum tree (Boswellia sacra) native to the islands of Java and Sumatra in Southeast Asia. It is presumed that at some point after the death of Jang Bogo, the maritime forces that controlled the southwestern coast of Korea may have acquired a large amount of Southeast Asian olibanum wood and offered it to Seongjusa Temple. During the reign of King Munseong, Kim Yang (808-857) patronized Seongjusa Temple and its head monk Muyeom, who enjoyed a lofty reputation in the region. He sought to strengthen his own position as a member of the royal lineage of King Muyeol and create a bridge between the royal family and Seongjusan Buddhist sect. The court of King Wonseong designated Seongjusa Temple as a regional base for the support of royal authority in an area where anti-royal sentiment remained strong. Monk Muyeom is believed to have created an iron Buddha to protect the temple, enlighten the people, and promote regional stability. Given that the Seongjusa community had expanded to include more than 2,000 followers, the iron Buddha at Seongjusa Temple would have been perceived as an image that rallied the local residents. It is assumed that there were two iron Buddhas at Seongjusa Temple. The surviving parts of these Buddhas and the size of their pedestals suggest that they were respectively enshrined in the Geumdang Main Hall and the Samcheonbuljeon Hall of Three Thousand Buddhas. It is presumed that the first iron Buddha in Geumdang was a large statue over two meters in height and the second one was medium-sized with the height over one meter. The Historical Record of Seongjusa Temple on Sungamsan Mountain contains the phrase "改創選法堂五層重閣" which indicates that a multistoried Geumdang was newly built to enshrine a large Buddha sculpture like the first iron Buddha when Seongjusa Temple was founded. Also, according to the Stele of Seongjusa Temple and the surviving finger fragments, the first Buddha was making the fear-not and wish-granting (abhayavarada) mudras. The main Buddha of Seongjusa Temple is possibly Nosana Buddha, just like the main Buddhas at the contemporaneous temples Silsangsa, Borimsa, and Samhwasa. Given that Monk Muyeom studied Hwaeom teachings in his early years and received royal patronage upon his return, it is believed that the retro tendencies of the Hwaeom school, centered on the royal family of the Silla Dynasty, were reflected in Seongjusa temple.

• Journal of Korean Society of Forest Science
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• v.51 no.1
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• pp.1-21
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• 1981

Populus glandulosa and Populus tomentiglandulosa, which were known to be natural hybrids, were examined for morphological, physiological and karyological traits to illucidate its hybridity and taxonomical importance. The results abtained were as follows; 1. Survival rate in rooting of cuttings and grafting was different between the hybrids and their rooting abilities showed incomplete dominance. 2. Their leaf openings showed incomplete dominance. The leaf longevities of P. alba ${\times}$ glandulosa and P. tomentiglandulosa were stronger than the other hybrids. 3. There were differences in resistance to toxicity of $KClO_3$ between the hybrids. 4. Many external leaf characters of the hybrids also showed incomplete dominance. P. tomentiglandulosa was similar in those characters to P. alba ${\times}$ glandulosa while P. glandulosa was similar to hybrids crossed, reciprocally crossed or back-crossed between P. davidiana and P. alba. 5. Their numbers of male flower showed incomplete dominance or hybrid vigor. The numbers of P. tomentiglandulosa were similar to thosa of P. alba ${\times}$ glandulosa while those of P. glandulosa to those of P. alba ${\times}$ davidiana or P. davidiana ${\times}$ alba. 6. Morphology and band color of male catkin bract showed incomplete dominance. Those of P. glandulosa were similar to those of P. alba ${\times}$ davidiana while those of P. tomentiglandulosa to those of. P. alba ${\times}$ glandulosa. 7. There were differences in vascular bundle number and arrangement of petiole between the hybrids. 8. Differences in the anatomical traits of stem did not exist between the hybrids but those in wood fiber size existed. 9. The chromosomes of artificial hybrids, P. glandulosa and P. tomentiglandulosa showed irregular behavior in metaphase I and II. 10. All hybrids including P. glandulosa and P. tomentiglandulosa showed small number of P.M.C. with 19 II but many univalent chromosomes were exhibited in metaphase I. 11. All hybrids including P. glandulosa and P. tomentiglandulosa showed a little abnormal nuclear plates as laggard chromosome and chromosome bridge in anaphase I and II. 12. The frequency of pollen tetrad and fertile pollen was low in most of the hybrids including P. glandulosa and P. tomentiglandulosa.