북송대 선종사원의 가람 구성 특징에 관한 연구

한지만 한국건축역사학회 2016 건축역사연구 Vol.25 No.3

The purpose of this study is to clarify the characteristics of Zen Buddhist temple’s building composition of the Northern Song dynasty, through the analysis of literature historical material, such as Seonwon chenggyu(禪苑淸規), Cham cheontae odaesan gi(參天台五臺山記) and so on. The building composition method of Zen Buddhist temple in Northern Song dynasty, which grasped from the Seonwon chenggyu, reflects the actual situation of the temples in that time. And it was ascertained that, the Zen Buddhist temple’s building composition of the Northern Song dynasty was basically same to that of Southern Song dynasty. And the comparative analysis was attempted between Zen Buddhist temples and that of other Buddhism sect described in Cham cheontae odaesan gi. From this analysis, the common features as Buddhism temple and the characteristics of building composition as Zen Buddhist temple was clarified. 이 연구의 목적은 기존 연구에서 소홀하게 취급되었던 북송대 선종사원의 가람 구성에 나타나는 특징을, 문헌 연구를 통해 밝히는 것이다. 북송대에 간행된 『선원청규』의 내용에서 파악되는 선종사원의 가람 구성 방식은, 당시 실제 사원의 상황을 반영하고 있으며, 또한 남송대 선종사원의 가람 구성과 기본적으로 같았다는 것을 확인했다. 그리고 『참천태오대산기』에 기록된 다른 종파 사원과 선종사원의 비교 고찰을 통해, 선종사원의 가람 구성에 나타나는 특징과 불교사원으로서의 공통점을 밝혔다.

고려시대 이전 실상사의 가람배치 및 원지의 성격과 의미에 관한 연구

한지만 한국문화공간건축학회 2021 한국문화공간건축학회논문집 Vol.- No.75

The purpose of this study is to clarify the characteristics and meaning of building arrangement and the pond from the viewpoint of East Asian Zen Buddhist history by targeting the relics of Silsangsa Temple before the Goryeo Dynasty, which has been excavated recently. It is presumed that the temple, built at the end of the Unified Silla period, was based on the traditional twin-tower style arrangement, and the newly introduced building for sermons and Zen meditation were added. The remains of Gowon(庫院) excavated in the east area of temple site cannot be regarded as a unique element of a Zen Buddhist temple. In the Goryeo Dynasty, a wooden pagoda and a Buddha hall were newly built on the east side of the existing temple, and the pagoda became the new center of the temple. The existing temple on the west of the pagoda is presumed to be used as a monumental area of founder Hongcheok and Sucheol, and as a Zen meditation space for monks. It is presumed that the newly built Buddha hall and the pond area on the east of the pagoda were used as areas of worship for secular believers who supported the operation of the temple. Because the temple in the Goryeo Dynasty was built with limited exchanges of Zen Buddhism with China, the temple form was different from those of the Song Dynasty in China at the time.

용인 광교산 서봉사지의 가람배치 변천과 특징에 관한 연구

한지만 한국문화공간건축학회 2021 한국문화공간건축학회논문집 Vol.- No.75

Seobongsa temple ruins, located at the southern foot of Gwanggyosan Mountain in Yongin-si, is the site of the remains of the stone inscription of national preceptor Hyeono Jongrin(宗璘), a Hwaeom sect monk who was active in the middle of the Goryeo Dynasty. Recently, excavation of the site was carried out. Seobongsa temple was founded on a small scale during the Unified Silla period, and was expanded to a large-scale by Gwangjong(光宗) in the late 10th century in the early Goryeo period, and it was confirmed that it was destroyed in the 19th century at the end of the Joseon Dynasty. The site was created by making the slope of the mountain into six steps, and then the temple was built. Of these, the 5th and 6th steps in the south were used as the central area of ​​the Goryeo Dynasty. The typical arrangement of a Hwaeom sect temple with a stone pagoda erected in the courtyard in front of the magnificent Buddhist temple and a corridor around the courtyard was maintained until the end of the Goryeo Dynasty. Also, the method of using as an element of majesty by drawing in the flowing waterway around the temple is also characteristic of the temples of the Goryeo Dynasty. At the end of the Goryeo dynasty, a landslide occurred and the areas of the 5th and 6th steps were completely buried, and after that, the temple were restored around the area of ​the 3rd step and maintained until the end of the Joseon Dynasty.

송대 선종사원의 승당과 고원 배치 전통

한지만,Han, Ji-Man 한국건축역사학회 2016 건축역사연구 Vol.25 No.4

The purpose of this study is to clarify the historical background of the setting of seungdang(僧堂) and gowon (庫院) in the Zen Buddhist temples of Song dynasty, in terms of as a Buddhist temple universality and as a Zen temple specificity, through the historical reference investigation on its relevance to the Buddhist temples of Tang dynasty. In the Zen Buddhist temples of Song dynasty, the Zen meditation space of seungdang was located on the west side of Buddha hall, and the kitchen and officiating priest's living space of gowon was located on the east side of Buddha hall. Through the analysis of historical reference it was confirmed that, in the Buddhist temples of Tang dynasty, the Zen meditation section of seonwon(禪院) was on the west side, and the gowon was on the east side too. Therefore, it can be said that, the setting method of seungdang and gowon of the Zen Buddhist temples of Song dynasty was established above tradition of the Tang dynasty Buddhist temples.

토양 미생물인 Streptomyces tubercidicus에서 분리한 GTPcyclohydrolase Ⅰ 저해제

한지만,김시욱,이인화,박열,정혜광,윤성명,유진철 조선대학교 약학연구소 1998 藥學硏究誌 Vol.19 No.1

GTP cyclohydrolase I (EC 3.5.4.16) catalyzes the conversion of GTP to D-erythro-7,8-dihydroneopterin triphosphates and formic acid. and thus performs the first committing step in the biosynthesis of the pteridine moiety of folk acid in microorganisms and of tetrahydrobiopterin in higher animals. GTP cyclohydrolase I isolated from Streptomyces tubercidicus was inhibited by DL-6-methyl-5,6,7,8-tetrahydropterin and xanthopterin, and was not inhibited by tetrahydrofolic acid, pterin, pterin-6-carboxylic acid, biopterin, neopterin, ribofravin. These results suggest that bacterial GTP cyclohydrolase I may be regulated by its metaboilic end product.

경기지역 민가의 배치형식과 외부공간 구성에 관한 조사연구

한지만,이상해 대한건축학회 2001 대한건축학회논문집 Vol.17 No.9

지방자치단체 사회복지비 지출에 영향을 미치는 요인에 관한 연구: 공간계량경제모형을 중심으로

한지후(韓智后),강인성(姜仁成) 한국공공관리학회 2023 한국공공관리학보 Vol.37 No.2

회암사지 일(日)자형 건물지에 관한 연구

한지만,Han, Ji-Man 한국건축역사학회 2010 건축역사연구 Vol.19 No.2

In this study, I investigated the function and the setting characteristics of 日type plan building ruins in the Hoe-amsa monastery site, that's renovated by Zen priest Na-ong(1320-76) in the later Goryeo Dynasty(918-1392), through the comparative research between China, Japan, and Goryeo in that time. The ruins of 日type plan building, located in the east side of Buddha hall ruins, is the ruins of Jungryo(衆寮). It was called as Jeondanrim, and the name can be seen from the record(天寶山檜巖寺修造記) of Yi-saek(李穡, 1328-96). It's name and the composition of plan is very similar to the Jungryo of Chinese and Japanese Zen monastery in 13th-14th century. And from it, we can see that, the priest Na-ong tried to introduce institution of Chinese Zen monastery, which he experienced during the time of study in China. But, the location of Jungryo in Hoe-amsa monastery is deferent from the Zen monastery of China and Japan, and it can be said as the setting characteristics of Hoe-amsa monastery in Goryeo Dynasty.

고려시대 선종사원과 회암사

한지만 한국건축역사학회 2017 한국건축역사학회 학술발표대회논문집 Vol.2017 No.춘계

회암사의 연혁과 정청.방장지에 관한 복원적 연구

한지만,이상해,Han, Ji-Man,Lee, Sang-Hae 한국건축역사학회 2008 건축역사연구 Vol.17 No.6

Hoe-amsa temple was renewed by Zen priest Na-ong(1320-76) in the later Goryeo dynasty(918-1392), and he introduced the institution of Zen Buddhism temple of Yuan dynasty(1271-1368) in China. And in 13-14 century, many Zen Buddhism temple were built in east Asia, like China, Japan, Korea and so on. Hoe-amsa temple became to be ruined in the middle years of Joseon dynasty(1392-1910), and the ruin was excavated recently. The purpose of this study is to make a searching examination the history of Hoe-amsa temple by analyzing the historic records and excavation relics, and to clarify the function of Jeongcheong, east Bang-jang and west Bang-jang of Hoe-amsa temple, by comparative analysis with Bang-jang architecture of Zen Buddhism temple of Yuan dynasty. As the result of this study it can be said like follow. Hoe-amsa temple maintained the form made by priest Na-ong in spite of several times of repair in Joseon dynasty, and it was reflected in excavation relics of now. The Jeongcheon of Hoe-amsa temple was the space called Chimdang where the chief priest performed lectures and ceremony, the west Bang-jang was the living space of chief priest, and the east Bang-jang was lodging for honored guest. The architecture composed by Jeongcheong, east Bang-jang and west Bang-jang was the adaptation of institution of Bang-jang architecture of Zen Buddhism temple in Yuan dynasty, on the base of general architecture form of Goryeo dynasty.