• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.5
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• pp.102-112
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• 2010

The purpose of this study is to identify the architectural design elements of secondary shrines in traditional Buddhist temples in Korea. For this study, a survey of six kinds of secondary shrines (Myemgbujem, Yeongsanjeon, Eungjinjem, Yaksajeoun, Gwaneumjeon, Mireukjeon), according to specified design elements(building sizes, roof styles, Gongpo, Dancheong, shape of Datjip), was conducted. The results of this study are summarized as follows; Myeongbujem is built in every temples(25 examples), most having simila1ities in sizes and architectural elements(roof, Gongpo structure, Dancheong, Datjip). The majority of Yemgsanjeon(l4 examples) and Eungjinjem shrines(l5 examples) are mostly 3-Gan sized buildings, having a Matbaejibung and Ikkmg structural system. Gwaneumjeon, on the other hands, has 1he most elaborate architectural elements. Among 12 cases, 8 buildings have Paljakjibung, 9 buildings have Silk-Dancheong in innerspace, and Datjip are included in six buildings. Yaksajeon shrines are small in mnnber, but most of these shrines have a Dapo structure, and, despite of their size, are designated as cultural properties.

• KLA journal
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• v.2 no.4
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• pp.8-16
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• 1961

• Korean Architects
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• no.6 s.66
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• pp.14-21
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• 1974

• Nuclear industry
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• v.10 no.8 s.90
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• pp.41-43
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• 1990

• Korean Architects
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• no.9 s.103
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• pp.8-20
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• 1977

• SUVANNABHUMI
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• v.2 no.1
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• pp.17-53
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• 2010

The Chandi Borobudur was likely constructed around 800 AD, during the period of the Sailendra dynasty in central Java, Indonesia. The Chandi Borobudur have 1460 narrative panels of reliefs which are distributed from the hidden foot to the fourth gallery. The 160 panels show various scenes of actions producing the corresponding results according to the Karmavibhanga(分別善惡報應經) text. Blameworthy activities with their purgatorial punishments and praiseworthy activities with their subsequent rewards are both shown. The 120 panels depict the biography of Buddha according to the Lalitavistara (方廣大莊嚴經) text. The 620 panels depict stories from Jatakas (本生譚) and Avadanas (譬喩經). The stories of 560 panels are based on Mahayayana (入法界品, 488 panels) and Bhadrucari (普賢行願讚, 72 panels) of Gandavyuha (華嚴經) text. In this study, among the 120 narrative reliefs which tell the life story of Buddha according to the Lalitavistara text in Chandi Borobudur, the images of Birth of Siddhārtha(誕生), The Great Departure (出家), Attaintment of Enlightenment (成道) and The First Sermon (初轉法輪) have been compared with the images of biography of Buddha showing in Ancient India, Gandhara and South India, and China. From a historical perspective of cultural exchange, Borobudur is very important site because it is located on the south route of transmission of Buddhism from India to South Asia, China, Korea and Japan. Study on the reliefs sculptured on the wall of Chandi Borobudur provide us information to understand the process of spreading and changes in styles of Buddhist arts.

• Journal of Haehwa Medicine
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• v.1 no.1
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• pp.279-287
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• 1992

• Journal of Korean Medical classics
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• v.18 no.1 s.28
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• pp.73-80
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• 2005

통과(通過)${\ulcorner}$소문.경맥별론(素問.經脈別論)${\lrcorner}$적오장천지고찰(的五藏喘之考察), 득도료여하적결론(得到了如下的結論). 기일시(其一是), 여과야행칙신불장정위음허적상태소이천출어신(如果夜行則腎不藏精爲陰虛的狀態所以喘出於腎), 저취시관어음허적천(這就是關於陰虛的喘). 신여폐위음화(腎與肺爲陰化) 과정적양개축여과일개축수병일개리축역수병소이진신병전어폐(科程的兩個軸如果一個軸受病一個異軸亦受病所以晋腎病傳於肺). 기이시(其二是), 타칙생어혈(墮則生瘀血), 간유장혈적기능소이간여혈유밀접적관계(肝有藏血的機能所以肝與血有密接的關係), 저취시관어유담적천(這就是關於有痰的喘). 간유소설기능저관어비적곡기전달(肝有疏泄機能這關於脾的穀氣傳達), 소이간유병칙비적곡기전달기능야수료장애(所以肝有病則脾的穀氣傳達機能也受了障碍). 기삼시(其三是), 경공칙기탕산우하함소이주기적폐유병저취시관어기허적천(驚恐則氣蕩散又下陷所以主氣的肺有病這就是關於氣虛的喘). 여과폐유병칙실수렴여숙강기능(如果肺有病則失收斂與肅降機能), 소이심적양기불전달어하칙심수손상(所以心的陽氣不傳達於下則心受損傷). 기사시(其四是), 유어도수질박칙수습지사침범인체(由於渡水跌朴則水濕之邪侵犯人體), 우유어과도적활동칙신정모손(又由於過度的活動則腎精耗損), 저취시관어음허여유담적천(這就是關於陰虛與有痰的喘). 습유류착적성소이병불전달어지장(濕有留着的性所以病不傳達於池藏).

• Journal of architectural history
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• v.19 no.4
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• pp.109-123
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• 2010

The main functions of a Buddhist temples are as a place for Buddhist services and a place for sermons and each ancient Buddhist temple was equipped with a main and separate building. After Zen Buddhism was first introduced, there was a tendency to change the terms to Buddhist sanctuary and altar, as set forth in the Zen Buddhism code of conduct called 'Cheonggyu(淸規)'. As such, it was thought that the division between Buddhist service space and preaching space were relatively firm until the Goryeo Dynasty. However in the period from the end of the Goryeo to the beginning of the Joseon Dynasty there was an increasing tendency of integration of the two buildings. It can be seen that, in cases where both buildings remained, statues of Buddha were enshrined in these buildings without any distinction. Eventually it is led to the tradition of duo-Buddhist sanctums.

• Journal of architectural history
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• v.28 no.4
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• pp.7-16
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• 2019

In this study, I would like to inquire about the composition of oegi(外機) on the hip and gable roof. Oegi purlin compose the basic member of framework of a hip and gable roof in both sides roof, supporting the inside end of the side rafter. However, the oegi purlin is not simply used to form hip and gable roof. The effects of using oegi purlin have the advantages of spatial. The spatial advantages are the width of the toekan(退間) increases as the oegi purlin escapes from column row and to increase the ceiling height by becoming a point of staying the ceiling. That reflect the desire to expand indoor space due to changes in worship behavior. Oegi purlin was used not only for structural needs, but also for altering in indoor space due to the changing times.