• Journal of architectural history
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• v.21 no.6
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• pp.77-90
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• 2012

The typical form of Indian Stupa, which is going to understood the gradual development and various forms at the Kushan-era Stupa. Buddhist art and architecture of the Kushan-era was influenced Gandharan Hellenistic culture of the foreign. And indigenous Indian cultures of mature was visually big change. The Kushan-era Stupa has been ten feature. First, a circular podium at typical form of the initial Stupa was constantly changed. Second, is the Stupa of the overlaps and increase podium. Third, the Stupa has been square podium. Forth, is down scale of Anda(Bokbal). Fifth, increases the Stupa and Railing smaller, and Change the position of the Torana(gateway). Sixth, changing the target of the faith, thereby a statue of Buddha has been added in the Stupa. Seventh, around the main Stupa and podium are made in a tabernacle. Eighth, the developed spokes structure was added to on the podium inside. Ninth, crosswise plan appears unlike general Stupa. This type has relevance with Tower Stupa. Tenth, the Votive Stupa was added to the temples and Apse type chaitya has been developed.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.16 no.1
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• pp.744-754
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• 2015

Buddhist temple construction at East Asia is considered one of the most important architecture activities together with the capital city and palace, where the pagoda is positioned at the center of a Buddhist temple as the most important element of Buddhist architecture enshrining Buddha's Sary. Accordingly, this study was performed to examine the procedure of how to build brick pagodas through the stone pagoda's internal structure between $7^{th}{\sim}9^{th}$ century while disassembling and repairing Andong Jotap-ri five-story brick pagoda. As a result, as the brick pagoda destruction phenomenon, there was a slip phenomenon by side forces, member's plastic temperature, and mixed material differences. Second, like a stone pagoda, brick pagoda is classified and constructed by the design and structural parts. According to the analysis, the design part is formed by the most edge brick, and the structure part places stone material at the buffer zone in the design brick from most edge brick and intra-center, i.e., at the space to support a side force while the top weight is vertically led. When building a brick pagoda, putting a wood pole at inside center plays the role as holding parts. In addition, the center axis is connected to the bottom of the steel pole hole, A steel pole hole has holes to safely settle down and decide the position. Because of them, the steel pole is self-loaded, which may be installed by wood rather than immovable steel.

• 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 the Korean Institute of Traditional Landscape Architecture
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• v.34 no.4
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• pp.66-77
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• 2016

This contribution studied constructional intentions, ideas, thought and aesthetic consciousness of Joseon Royal Tombs regarding its location, spatial organization and elements. A literature investigation and a field study have been carried out, and the royal tombs of the Goryeo Dynasty and the Shilla Dynasty also have been studied to look for the its origins. The outcomes are as follows. The tomb's system of Joseon Royal Tombs inherited the King Gongmin's Tomb of the Goryeo Dynasty of Buddhism, but they have their own characteristics in a spatial organization and elements involved in Confucianism, Taoism, not only Buddhism. In the aspect of location, Joseon Royal Tombs followed the Feng-shu geometric principle to find a land that have a mountain in the back, and a river in the front. Spatial plan was carried out with Confucianism to apply the order of rank. Confucianism, Taoism, and Buddhism are shown with the elements such as architecture, landscape architecture, stone objects, and historical forest being connected each other. Especially, constructional intentions, ideas, thought and aesthetic consciousness are connected with the people in Joseon Royal Tombs through the ritual ceremony of Confucianism.

• Journal of architectural history
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• v.19 no.6
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• pp.209-232
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• 2010

This thesis is to analyze the origin and transformation of the official building registers of Korean traditional temples, and also to suggest the amendment of their wrong archives. Especially, this study is to examine these subjects focused on Beomeo-sa which has maintained fine registers. The results are as follow; 1. In Chosun Dynasty, the Ip-an had been used, and in the period of Daehan-Empire, the Ga-gei had been used as each official registers for the common buildings. The other hand, the lists of properties and the legal registers had been used as official registers for the temple buildings between 1911 and 1962. 2. The current official building registers have been firstly recorded under in 1962. At that time, the current official registers have been also recorded for the Buddhist temple buildings. 3. Most of the official building registers of Buddhist temples are incomplete. Especially, these have usually the indistinct building names and wrong building areas. These were mainly caused by direct copying of the old registers recorded in 1956, the period of Buddhist confusion. Furthermore, the registers have been poorly operated by monks and offices. 4. Therefore, the registers has to be corrected as follow; The omitted buildings have to be added and the duplicated buildings have to be removed in the summary heading registers. The indistinct building names recorded in 1956 have to be correct into actual proper building names. The wrong building areas recorded in 1956 have to be correct into actual measurement building areas.

• Journal of architectural history
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• v.32 no.1
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• pp.47-60
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• 2023

Due to a mistranslation of Sanskrit to Chinese, East Asian Buddhist community misunderstands the original meaning of the fundamental word, 'sachal(寺刹)'. Sanskrit chattra, a parasol on top of a venerated Indian stupa buried with Buddha's sarira, became the symbol of majesty. The Indian stupa was transformed into a pagoda in China, and the highlighted parasol on the summit was transliterated into chaldara(刹多羅), an abbreviation for chal (刹), and finally designated the whole pagoda(塔). Sachal consists with lying low monastery and high-rise pagoda. Tapsa(塔寺), an archaic word of temple, is exactly the same as sachal, because chal means tap, pagoda. However, during the 7th century a Buddhist monk erroneously double-transliterated the Sanskrit 'kshetra,' meaning of land, into the same word as chal, even despite phonetic disaccord. Thereafter, sutra translators followed and copied the error for long centuries. It was the Japanese pioneer scholars that worsen the situation 100 years ago, to publish Sanskrit dictionaries with the errors insisting on phonetic transliteration, though pronunciation of 'kshe-' which is quite different from 'cha-.' Thereafter, upcoming scholars followed their fallacy without any verification. Fallacy of chal, meaning of land, dominates Buddhist community broadly, falling into conviction of collective fixed dogma in East Asia up to now. In the Buddhist community, it is the most important matter to recognize that the same language has become to refer completely different objects due to translation errors. As a research method, searching for corresponding Sanskrit words in translated sutras and dictionaries of Buddhism is predominant. Then, after analyzing the authenticity, the fallacy toward the truth will be corrected.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.46-65
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• 2014

This study, under the title of Daeungbojeon Hall of Bulyeongsa Temple, Uljin and the architectural technique of the architect, aimed to make a comprehensive speculation on Daeungbojeon Hall of Bulyeongsa Temple whose accurate construction year was confirmed in 1725. While existing studies dealt with it separately between construction and Buddhist art history this study attempted to sort out it in one perspective by means of comparison with compatible objects in the area. The results are as follows. 1st, by means of comparison of wall painting of Daeungbojeon Hall of Bulyeongsa Temple and other wall paintings of Gyeongsang-do Province, it was estimated to be created before and after 1725, the founding year of the building. 2nd, the stylobate of Daeungbojeon Hall is the only and unique case that Guibu was supported by the bottom. Such stylobate was estimated to be built in the early period of Goryeo stylobate of PostLintel Construction which was more simplified than that of the traditional unified Silla period considering specific techniques. Lastly, by means of comparison of the architectural technique of Daeungbojeon Hall of Bulyeongsa Temple with other temples in Gyeongsang-do Province, the characteristics of the building were found. In particular, the same architectural technique was confirmed by direct comparison of style with Yeongsanjeon Hall of Tongdosa Temple in 1714 which was constructed by the same architect.

• Journal of the Earthquake Engineering Society of Korea
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• v.28 no.1
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• pp.67-75
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• 2024

In the case of the Pohang earthquake, which had a magnitude of 5.4 in 2017, geotechnical damages such as liquefaction and ground settlement occurred. The need for countermeasures has emerged, and experimental research in the Pohang area has continued. This study collected undisturbed samples from damaged fine-grained soil areas where ground settlement occurred in Pohang. Cyclic tri-axial tests for identifying the dynamic characteristics of soils were performed on the undisturbed samples, and the results were analyzed to determine the cause of ground settlement. As a result of the study, it was determined that in the case of fine-grained soils, ground settlement occurred because the seismic load as an external force was relatively more significant than the shear resistance of the very soft fine-grained soils, rather than due to an increase in excess pore water pressure.

• Journal of architectural history
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• v.18 no.6
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• pp.103-126
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• 2009

This study aims to discover historical trends and change of form of all stupas in India with observation of field study that is as direct as possible, by classifying, analyzing, and synthesizing the stupas. Study of Indian stupa in Korea has a number of shortcomings since only introductory partial approach has been made in order to seek the origin of Korean pagoda. This study also aims to correct errors of stupa terminology in Chinese character committed by misinterpretation of Hindi language which was established by precedent Japanese scholars several decades ago. Piled-up stupas were totally destroyed by pagans, therefore their remains tell us only of structure, material, sizeand disposition. However remains of carved stone at torana and drum give us clues as to the original form of stupa and worshipping activity, as well as change to a more luxurious form. Many rock cave stupas of India show us both simple forms matching the ascetic age of early Buddhism and luxurious changes in Mahayanan era introducing us to statues of Buddha. Indians recovered the spheric form of 'anda,' a Hindi term meaning cosmic egg, from the hemispheric form of the piled-up stupa. Therefore we might discard the erratic term of 'bokbal', which means an upset vessel. Railings and parasols became main factors of stupa design. Carved railings around stupa became a sign of divinity. Serious worshipping activity made drums long or high and created multi-embossed stripes. Bases of circular drums of some cave stupas changed their shapes to rectangular or octagonal. Single parasols became multiparasols of affluent flowerlike curved stems on carved stupa. Multistoried, elongated and high parasols of Gandhara stupas are closely related to such factors as diverse changes of form in Indian subcontinent. Four-sided torana gate and ayaka column of the circular form of original stupas suggest the rectangular form of subsequent East Asian pagoda, and higher and wider base of Indian stupas became the origin of East Asian rectangular pagoda.

• Journal of architectural history
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• v.17 no.1
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• pp.65-84
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• 2008

It is generally known that the temple structure in Korea was formalized by the ceremonial principle based on the Buddhist cosmology. But, there have been no concrete studies on how far the two have relationship with each other and what significance it implies in it. In other words, even though the temple structure reflects the Sumeru Mount cosmology which is the Buddhist cosmology, there is still uncertain aspects in the relationship between them. This research is a more concrete approach on what kind of corelation the Sumeru Mount cosmology has with the Korean temple structure. For this, the levels of related documents on the Buddhist cosmology and the Sumeru Mount cosmology have been arranged first. Then, on this basis, it is searched with what symbolism the cosmology has been accepted in the temple structure. The temple is a sacred space that holds Buddha and a profane space which the sattva (ordinary people) can approach at the same time. The site of the temple is also a land that is connected to the residence of sattva and a blissful area of prayer that they can be born again through Buddha at the same time. Thus, the double characteristics of sanctity and profanity are finally inter-connected with each other in the view point of Jinsokburi(Truth and Worldliness are not different), and the temple structure reflects this significance through the symbolism very well. Therefore, the correct recognition on the temple structure can be said as an important aspect to understand the purpose of Buddhism.