This study aimed to evaluate the TAC policy and to examine the effective annual TAC quota in the sandfish stock rebuilding plan using a bioeconomic modelling method. In the analysis, first, a sandfish bioeconomic model was developed by combining a sandfish stock population model and economic models by fishery and second, achieving stock rebuilding targets and changes of fishing revenues by the level of annual TAC quota were examined. Model results indicated that the TAC 1,500ton policy would have the greatest impact on the increase of sandfish stock biomass comparing to the status quo and other TAC policies. In addition, it was evaluated that the total fishing revenues of coastal gillnet and danish seine fisheries could be increased the most in the TAC 2,500ton policy. In both cases of TAC 3,500ton and 4,000ton, the fishing revenues of both fisheries were inversely reduced due to the decrease of catch by coastal gillnet and the decline of market prices by danish seine’s excessive catch. Furthermore, they would have a negative impact on sandfish stock biomass.

The temple Hoeamsa(檜巖寺) was repaired by Naong(懶翁), and with this the power of the temple became far greater to be the greatest Buddhist temple during late Goryeo and early Joseon. Naong’s reconstruction of Hoeamsa was originated from Jigong(指空)’s teaching ‘Samsan Yangsu(三山兩水).’ But it is not clear whether Samsan Yangsu really meant Hoeamsa. By the way, after 14 years, Naong suddenly remembered this word and began to repair Hoeamsa in a large scale. From this, we can guess that Naong tried to give the contemporary Buddhism some change through the repair of Hoeamsa. But, as King Gongmin(恭愍王) the greatest supporter of Naong was suddenly assassinated, the political situation changed a lot and Naong also died unexpectedly. Naong’s death brought out the critical sense to Hoeamsa and, in the process to resolve the crisis, the repair of Hoeamsa began to be justified through diverse religious factors. As these were expanded and developed on and one, Hoeamsa came to be honored as the most divine temple in Korea during the early Joseon dynasty. Furthermore, into the cause structure for the Naong’s repair of Hoeamsa, the influence of Jajang was added through Odaesan Buddhism. As we can well understand, late Silla situation of Jajang and the late Goryeo of Naong were very similar and the both Buddhist leaders should have derived out some religious solution for them. In other words, both of them had a similar recognition in finding the religious solution for the contemporary crises. It becomes a way to understand the Hoeamsa repairing structure taken by Naong and his disciples. Therefore, by comparing the similar religious solution structures given by Jajang and Naong and by clearer understanding on Samsan Yangsu spirit, we can see the repair of Hoeamsa and the related aspects more accurately.