• Journal of Conservation Science
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• v.28 no.1
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• pp.75-86
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• 2012

Iksan Mireuksaji Stone pagoda was built A.D. 639 when King Moo was governing Baekje, in which Sarira has been enshrined in a hole dug in the stereobate for 1,370 years. In South Korea, about 150 cases of Sarira have been found so far. In this connection, many studies have been conducted on how to manage it and on its genesis, but there have been no data on environments to which it has been exposed. In this study, accordingly, researches were made into environments to which Sarira has been exposed as well as into how much it has been damaged under the environments. Sarira in wooden pagodas was influenced greatly by water, but that in stone pagodas by saturated relative humidity. Thus, Sarira in the containers was significantly influenced by the outside temperature for 1 to 2 days, but had no any reaction to humidity. The time it took for the humidity in a Sarira container to reach its maximum, varied depending upon the humidity of the day when Sarira was enshrined. In the case of this pagoda, the humidity reached its maximum 30 days later.

• Proceedings of the Korean Society of Marine Engineers Conference
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• 2005.11a
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• pp.238-239
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• 2005

This study has performed to investigate the Buddhist remains at Korea Particularly, the Nirvana and Sarira Pagoda at Tongdo temple, Sangwoun temple, Jungam temple, Bubheung temple and Bongjongam are handled by using on the observation, references and interviews with some experts in Buddhist culture. The results in Korea are compared with that of Thailand and China. But, The Nirvana and the Sarira Pagoda to keep Buddha's relic are quite different at each temple in Korea, Thailand and China.

• Journal of Advanced Marine Engineering and Technology
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• v.30 no.5
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• pp.608-622
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• 2006

This study has performed to investigate the Buddhist remains in Korea Particularly, the Nirvana and Sarira Pagoda at Tongdo temple, Sangwoun temple, Jungam temple, Bubheung temple and Bongjongam are handled by using on the observation, references and interviews with some experts in Buddhist culture. The results in Korea are compared with that of Thailand and China. But, The Nirvana and the Sarira Pagoda to keep Buddha's relic are quite different at each temple in Korea, Thailand and China. The air velocities were calculated in side of the Nirvana by using STAR-CD.

• Journal of architectural history
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• v.24 no.1
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• pp.61-70
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• 2015

This is a study on the construction of the Heungcheon-Temple. The results are follows. 1) The Heungcheon-Temple was anticipated to be the Jeongneung. However, when completed, the Heungcheon-Temple was symbolized Buddhism; moreover, there was a stupa enshrined sarira. The stupa was a land mark in Hanyang. While king Sejong repaired the stupa, it disappeared during the regin of King Jungjong. Before it disappeared the stupa signified a Buddhist event and a rite of good fortune. 2) The stupa was constructed using a double-frame, and there was a stone-stupa in an octagonal multi-layer temple. This single location consisted of a sarira space and a worship space. 3) Buddhist Relic(Sarira) worship was to witness holiness and therefore reics could be moved according to need. It appeared as though Buddhist Relic worship occurred in Southeast Asia. 4) The Heungcheon-Temple stupa was considered a new and superior architectural-symbol to comfort people and recognize the new order of Ming and neo-Confucianism. Therefore, the stupa was a good alternative to politics, religion, and external relations during the early Joseon era.

• 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.

• Journal of architectural history
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• v.22 no.6
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• pp.35-46
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• 2013

This study aims to examine the early use of Da-bo tap and their transformation by analyzing the various meanings of the term pagoda in Chinese translations, the Sanskrit version of the Lotus Sutra, as well as Dabotap in the Mogao Caves of Dunhuang. In addition, we aim to highlight changes in Dabotap usage, which started out as residential spaces, but transformed into burial spaces over time. The details can be summarized as follows. First, early Buddhist monuments were usually either pagodas serving as burial places for the dead or shrines that were not. A Dabotap is a type of pagoda enshrining the body of Prabhutaratna, and was initially used as a residential space, rather than a burial place for the dead. Second, the terms stupa and caitya are clearly distinguished from each other in the Sanskrit scriptures, and stupa is also further classified into dhatu, sarisa, and atmabhava based on the object being enshrined. In Gyeon-bo-tab-pum, the preconditions for caitya to transform into stupa is presented by explaining that worshipping the space enshrining the body of Prabhutaratna is worthy of the same status as the space enshrining sarira. Third, the Mogao Caves of Dunhuang had been depicted from the Western Wei of the Northern Dynasties until the time of the Yuan Dynasty. It was used as a residential space until the early Sui Dynasty, but was used as both residence and burial places until the Tang Dynasty when pagodas were first being constructed with wheel or circles forms on top, which then gradually changed into stupa (grave towers).

• (The)Study of the Eastern Classic
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• no.59
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• pp.359-386
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• 2015

To date, the study of the $jh{\bar{a}}peti$ is small. "Osamnanyasinhakbiyoung" was found in the Gumamodo University in 2006, research has gained a new opportunity. The '연약(練若)' of "Osamyunyaksinhakbiyoung(오삼연약신학비용)" is an abbreviation of ara?ya should be unified in "Osamnanyasinhakbiyoung(五衫練若新學備用)". The second volume contains the following information. Since the Buddhist ritual of ordinary people, this made according to fit the rules in accordance with the environment(隨方毗尼). Obok(五服) is called according to the meaning Osam(五衫) of dressed standard. Gamguhyodangdo is to install one incense and one lanterns to illuminate their own buddha, is where enshrines the relics(śarīra). Back to the article, which should show the face bitter and sad hearts. Over white paper it should represent an article. Posts containing the meaning of the sacrifice must necessarily meant to inform heaven as articles for the dead. Such "Osamnanyasinhakbiyoung" of structure and contents of the second volume was reflected in "Sungmoonsanguicho(釋門喪儀抄)". "Osamnanyasinhakbiyoung" written intent is reflected in the prolegomena of the "Sungmoonsanguicho" it influenced $Jh{\bar{a}}peti$-Rites during the Joseon Dynasty. "Osamnanyasinhakbiyoung" of prepare after death and "Sunksiyoram(釋氏要覽)" of funeral was incorporated as "Sungmoonsanguicho". It built the $st{\bar{u}}pa$ is a symbol of tranquility achieved a kind of enlightenment. Human life ends with death, and it completed the $Jh{\bar{a}}peti$-Rites in "Sungmoonsanguicho". The significance here is in. Tying the funeral and burial in one enshrine the relics will be shown on the top by the completion of life. In particular, Kankyungdogam(刊經都監) published in the $Jh{\bar{a}}peti$-Rites "Osamnanyasinhakbiyoung" were engraved production and dissemination. That it will have another significance.

• Journal of the Korean Society of Costume
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• v.59 no.6
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• pp.29-40
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• 2009

On April 28th of 2006, a set of Buddha's reliquary was excavated from the pagoda in n Nacsan Temple. According to the record, the relics were put in the pagoda in the 18th year of King SookJong in the Chosun Dynasty (1692). The present paper examines ten pieces of wrapping clothes covering reliquary found in the pagoda. They are especially precious data in the history of textiles because they were blocked off from outside and was preserved in good condition with vivid colors still remaining after more than 300 years. Of the ten pieces of wrapping cloth, five were double-layered and the other five were single-layered. They include 15 pieces of silk fabric but, excluding repeated use of the same silk fabric, the total of 11 pieces of silk fabric were examined. All 11 kinds of silk fabric were patterned, 9 of which were Satin and the other 2 were Twill. Of the 9 Satin pieces, 8 pieces were 5-end satin which had the ground of 5-end warp satin with the figure of 5-end weft satin. The remaining 1 Satin piece were more splendid with prominent figures by using warp and weft of different colors. The 2 Twill pieces used twill weave-the ground was 3-end warp twill and the figures were 5-end weft twill. Both of the Twill pieces were weaved with character patterns, partly using wrapped gold thread as supplementary weft. The patterns of 11 pieces of silk fabric include flower, dragon/phoenix, cloud, and geometric patterns. Five were flower patterns, three were dragon/phoenix patterns, two were geometric pattern, and one was cloud pattern. In addition, various treasure patterns, character patterns were utilized as supplementary patterns. The flower and phoenix patterns reflect characteristics of the textiles of the 17th century whereas check pattern and cloud pattern were very unique.

• (The)Study of the Eastern Classic
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• no.32
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• pp.391-424
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• 2008

A Buddhist relic deposit was discovered from the three storied stone pagoda which was called as Seokgatap of Bulguksa temple in Gyeongju in 1966. In this relic deposit, several clumped papers written in ink which were found from the pagoda. These manuscripts are one of the most valuable materials for understanding Korean Buddhism and Buddhist Art History. In this paper, I examined several terms for pagoda subsidiaries found in these manuscripts, which have not been known to us up to recently. In addition, I compared these terms to the real pagodas or pagoda images in Korea. The manuscripts from Seokgatap pagdoa were composed of three different kinds of records; (1) "Record for the Repair of Mugujeonggwangtap Pagoda (無垢淨光塔重修記, 1024)"; (2)"Record for the Reconstruction of West Pagoda (西石塔重修形止記, 1038); (3)"Lists of Donors for the Reconstruction of the Pagoda in Bulguksa temple (佛國寺塔重修布施名公衆僧小名記, 1038). The terminology describing pagoda was appeared in the first and the second records. In the "Record for the Repair of Mugujeonggwangtap Pagoda", there are more than ten terms, which are presumed to be the words describing some upper decorative parts of a stone pagoda. However, in the "Record for the Reconstruction of West Pagoda", there are fifteen terms which would describe the body and base parts of the Seokgatap pagoda. These new terms for pagoda subsidiaries appeared in the manuscripts of Seokgatap Pagoda are very significant materials in understanding Korean Buddhist Art, because they show the practical terms which were used in the eleventh century Buddhism of Korea, but never known to the modern academic world. The manuscripts of Seokgatap Pagoda have not been deciphered perfectly yet, so they have to be examined with more precise as well as with wider view of Buddist and Art History.

• The Journal of the Korea Contents Association
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• v.9 no.4
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• pp.347-354
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• 2009

The stone pagodas include small internal spaces such as holes of Buddha's bones generally and the space's positions and sizes can make an influence on the maintenance of the stone pagoda. Also, inclined angles of the stone pagodas are an important factor to be considered to preserve them. In this paper, the Junghyesaji thirteen-storied stone pagoda subjected to its weight was analyzed through the finite element method to investigate the weakest location of the pagoda and study how size variation of internal spaces and slope variation influenced the weakest location. And criterions were proposed to examine the safety of the stone pagoda along the size variation of the internal spaces and the slope variation in view of the deflections and the stresses to examine fractures of the pagoda.