• Journal of architectural history
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• v.6 no.1 s.11
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• pp.27-45
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• 1997

• Journal of the Korean Society of Hazard Mitigation
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• v.10 no.3
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• pp.71-75
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• 2010

In this study, we have assessed the fire risk of Buddhist temples located in Youngdong area by means of fire loads of components. First, we categorized the components into Buddhist temples (Dae-Ung-Jeon, Pal-Sang-Jeon), Sam-Seong-Gak (Chil-Seong-Gak, San-Sin-Gak), a Buddhist temple dormitory (Sim-Geom-Dang, Seol-Seon-Dang), Lu, Il-Ju-Mun and then carried out a field survey. Then, we examined the area of each room, types as well as quantity and dimension of combustibles. The fire loads calculated in this way were 446.96 $kg/m^2$ for Buddhist temples, 331.71 $kg/m^2$ for Sam-Seong-Gak, 164.14 $kg/m^2$ for the Buddhist temple dormitory, 463.91 $kg/m^2$ for Lu and 1042.14 $kg/m^2$ for Il-Ju-Mun, thus showing Il-Ju-Mun with the biggest fire load. We speculate that this is because construction materials were similar in size and quantity to others albeit the area of Il-Ju-Mun is smallest.

• Journal of architectural history
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• v.12 no.2 s.34
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• pp.7-20
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• 2003

The main buildings of the important Buddhist temples - the pagoda, the Buddhist sanctum, the lecture hall - was surrounded by the cloister until Koryo Dynasty. And the Buddhist sanctum was located the center. It meant that the Buddhist sanctum was important building. It is very important thing that we understand the usage of the interior space because the architectural space consists of the unified space by the organic function of the interior space and the exterior space. But there is not so much the study on the interior space of the Buddhist sanctum. So, the purpose of this study is to understand of the interior space of the Buddhist sanctum in Ancient and Medieval Times. Till now, it was impossible that the Buddhist monk or the General public entered the Buddhist sanctum in Ancient and Medieval Times because they regarded the Buddhist sanctum as the place of sacrosanctity and the floor was finished by bricks. But, we saw that they could enter the Buddhist sanctum. Of course the floor of the Buddhist sanctum was finished by bricks, but they spread mats on the floor, took off his shoes in the interior space and used the furniture for sitting on. The plan of the Buddhist sanctum was designed by the process of the ceremony and the way of the enshrinement of the Buddhist statues because it is the place to enshrine the Buddhist statues. They performed the ceremony like as pray, worship, offer food to Buddha, HaengDo - an act to turn round an object of worship - and so on in the interior space of the Buddhist sanctum.

• Korean Journal of Heritage: History & Science
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• v.51 no.1
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• pp.66-79
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• 2018

Daejangjeon of Geumsansa Temple was built to store the Tripitaka Koreana, although it does not contain the Tripitaka at present and instead contains a Buddha Triad. According to Geumsansaji (Historical Record of Geumsansa Temple), this structure was originally a wooden pagoda. It is said that Geumsansa became a Buddhist temple due to its tradition of preserving a statue of Buddha and the Buddhist sutras. It is special that the Wooden Pagoda which keeps its ashes turned into a Daejangjeon. Also, it is symbolic that the Daejangjeon is symbolic and it does not store the stura, but this building is symbolic and complex. By analyzing the changes in the building process and religious beliefs, it is possible to ascertain the relationship between faith and religion in the latter phase of the Joseon Dynasty.

• SUVANNABHUMI
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• v.1 no.2
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• pp.21-41
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• 2009

The Art of the Buddha's Life which depicts the life and before-life of Buddha flourished in Sanci and Bharhut in the ancient India and in Gandhara during the Kushan period. More than one hundred scenes from Buddha's life were represented in the form of relief sculpture or wall painting. They are found in Gandhara and Mathura during the Kushan period, Amaravati and Nagarjunakonda during the Satavahana period, in Mathura and Sarnath during the Gupta period, and during the Pala Period. They unfolded in various forms and styles according to the text(Buddhist scripture), layout, and expressive technique. In Mathura, where the Evolution of the Buddha image was made about the same time as in Gandhara during the Kushan period, the Buddha's life was presented in a number of scenes related to the sacred sites; in four or eight scenes. In the case of the Eight Great Events of the Buddha's Life, the four scenes out of eight were different from those that were represented in Sarnath during the Gupta period, manifesting a transitional period. The Gupta period is widely known as the time when the classic artistic style was established. The art of Buddha's Life was produced only in Sarnath during this period, and it was the time when the Eight Great Events of the Buddha's Life was established as iconography, providing a model for those of the Pala period. Also, it was the time when the single image of Buddha was produced such as the 'Buddha delivering his first sermon,' 'Buddha's Enlightenment,' and 'Buddha's Death,' thus showing the emergence of the single Buddha image from the narrative Buddha's life image. In this paper, a general introduction of the relief sculpture of the Buddha's life from Sarnath during the Gupta period was given. The art of Buddha's life gave great influences on that of China, Korea, Japan and Southeast Asia, and can be emphasized as an important subject in understanding the development of the Buddhist art in East Asia. A further study will be made on the art of Buddha's Life of Southeast Asia in the future, which will enhance the understanding of the art of Buddha's Life in East Asia as a whole.

• Journal of the Korean Society for Library and Information Science
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• v.46 no.1
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• pp.263-288
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• 2012

The purpose of this research was to examine the significance of the first edition of Tripitaka Koreana. In this research, the following were done: 1) by clarifying the place and date of praying for the engraving of the first edition of Tripitaka Koreana, its significance as "Daejanggyeong" produced to expel the Kitan was more clearly explained; 2) its physical characteristics were examined to provide evidence of the artistic and creative features of its engravings, quite different from those of the Gaebo Tripitaka made in China; and 3) its structure was analyzed from a viewpoint of a systematic bibliography. It was found that since the first edition of Tripitaka Koreana contained all the earlier lists of Buddhistic scriptures in China(and individual scriptures were thoroughly examined and included into its content since the reign of King Munjong), it had a systematic bibliographical significance demonstrated by its comprehensive and cumulative nature.

• Journal of architectural history
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• v.14 no.2 s.42
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• pp.41-55
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• 2005

Temple with Multi-Buddha's Pavilions is a temple consisting of more than 2 Buddha's Pavilions. Individual Buddha's Pavilions tend to form distinguished area, or to keep independent axis from other Buddha's Pavilions. This study is to understand the philosophy of layout of individual Buddha's Pavilions located in the Temple with Multi-Buddha's Pavilions. To investigate a relationship to layout of individual Buddha's Pavilions on the basis of Buddhism doctrine makes us to understand philosophies about temple layout which temple constructors had. Bulkooksa, a temple having several pavilions placed in parallel, integrates diverse philosophies such as Vairocana Buddha-Ksetra from Vairocana Buddha's Pavilion, Sakyamuni Buddha-Ksetra from both Sakyamuni Buddha's Pavilion and two stupa, and Amitayus Buddha-Ksetra (Sukhavati) from Amitayus Buddha-Ksetra Pavilion. Sakyamuni Buddha's Pavilion and Amitayus Buddha's Pavilion are placed east to west in parallel, and Vairocana Buddha's Pavilion is placed behind them. Beobjusa, a temple having several pavilions placed cross axis, combines three axes such as the first, main axis linking Kumkang Gate - Chunwang Gate - Palsang Pavilion - Amitayus Buddha's Pavilion - Sakyamuni Buddha's Pavilion, the second axis linking Palsang Pavilion -Maitreya Pavilion, and the third axis linking Amitayus Buddha's Pavilion - Avalokiteshvara Pavilion. Relationship among each Buddha's land is clearly expressed by means of this cross axis layout of Buddha's Pavilions, reflecting a philosophy of rebirth in Nirvana that Wonhyo and Eusang propagated. Buseoksa, a temple having several pavilions placed the before and the behind, combines three Buddha's lands such as Maitreya Buddha-Ksetra, Amitayus Buddha-Ksetra and Vairocana Buddha-Ksetra, by means of arrangement of Maitreya Pavilion, Anyang Pavilion and Amitayus Buddha's Pavilion at bended axis, and east facing Amitayus Buddha. By investigating the philosophy of Temple layout with Multi-Buddha's Pavilions in this study, Buddha's Land conception, for people, that ancient Korean temples have, is understood.

• Journal of architectural history
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• v.26 no.4
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• pp.35-44
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• 2017

The purpose of this study is to classify three-Kan hipped and gable-roofed Buddhist temples with the construction of their eave curve of part chunyeo and examine the characteristics and causes. The conclusions have been drawn as follows: First, there are largely three ways to secure symmetry in eave curve of part chunyeo. One is to obtain symmetry in eave curve of part chunyeo by making the size of eaves curves on well sides the same and forming symmetric curves in the front section along with the side roof and then forming the straight line in the central part (hereinafter referred to as the long straight line section method). The second is a method to enlarge eaves curves in the front and form eaves curves on the roof section to be symmetric (hereinafter referred to as the front is larger than side eaves curves method). The third is the method to make eaves curves in the roof section to be symmetric by adjusting the roof length and making difference between the front and side roof's length minimum (hereinafter referred to as the roof length-controlling method). Second, there are 16 cases applying two or more methods, and they are the mainstream. Third, there are 12 cases applying the front is larger than side eaves curve method and roof length-controlling method both, which seems to be the most universal. To sum up, they secured symmetry in roof edges considering the construction of seonjayeon and pyeongyeon according to the size of the structure, recognition on the directions of entrance into the area of the building, forms of planes, harmony with structures around, recognition on roof curves in accordance with the size, and also structural faults in the chunyeo part.

• Journal of architectural history
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• v.26 no.3
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• pp.39-49
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• 2017

It is difficult to build a hipped and gable roof in slender rectangular type due to restraint in variation of lateral length caused by gongpo arranged on the side, purlin space and the form of gable part and aesthetical effect of chunyeo maru. Against this backdrop and with the assumption that this phenomenon is more apparent in roofs of three-bay-kan Buddhist temples with the hipped and gable roof among national treasure Buddhist temples, this study has aimed to prove that a roof can be built in a less slender rectangular type than that of flat form and to present the building methodology and found the following findings. First, The ratio of lateral to longitudinal length of the roof has been adjusted by protruding the chunyeo and the method of adjusting the ratio of lateral to longitudinal length of the roof is considered to be determined depending on the availability of woods to be used in chunyeo. Second, in order to symmetrically arrange the edge of the roof, which is critical from the perspective of construction morphology, the chunyeo angle has been intentionally adjusted to reduce the gap of length between the front roof and the lateral roof. To sum up, the characteristic of the hipped and gable roof, which is difficult to be built in slender rectangular type, is more clearly shown in the roof and it is identified that the length of the front roof and the lateral roof has been intentionally adjusted to achieve the symmetrical arrangement of roofline of the roof edge.

• Journal of the Korean housing association
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• v.10 no.4
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• pp.11-21
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• 1999

The purpose of this study is to analyze the interrelation of architectural composition and type of windows and doors in Korean traditional architecture. Windows and doors type, in Korean traditional architecture, is one of the important element which used to playa great role in building's physical fasade, so that used to subjected the building as a whole. In this study, the investigations on the totally 88 Korean Buddhist Temples are made, and the analysis are made according to the physical size of buildings (length and height of JUGAN), composition of JUGAN, and existence of RUGAK. The result of this study indicates that there are outstanding typical differences of traditional windows and doors in advance to variation in the physical size of building, though there are numerous interrelation between typical differences of traditional windows and doors and composition of building as a whole.