• Journal of architectural history
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• v.30 no.5
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• pp.7-16
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• 2021

According to 「Hwangnyongsa Temple Central Column Record」 among the remaining documents, under reconstruction the pagoda of Hwangnyongsa&s 9th floor was completed in July 872 on the lunar calendar. At that time, King Kyeongmun worried about sarira under its central column, saying the central column does not move, and then He ordered to lift the central column. So his servants lifted it on November 6th 872 and checked the sarira and put it back on November 25th on the lunar calendar. 「Hwangnyongsa Temple Central Column Record」 did not document how to lift the central column which is tens of meters. therefore, this study inferred the way the central column of the pagoda of Hwangnyongsa was lifted in 872, left as a mystery. For that, this study set various hypotheses and it researched and analyzed hoisting technique that is a way to lift the pagoda of Hwangnyongsa and a column. In conclusion, this study inferred the most suitable hoisting technique for the pagoda of Hwangnyongsa at that time, based on the research and analysis of each chapter.

• Journal of architectural history
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• v.19 no.4
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• pp.55-70
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• 2010

Although scholarly terminology should have clear meanings as signs, Korean pagoda terminology has become jargon and is creating difficulties in communicating meanings which are far from the originally intended meanings; this terminology is sometimes notated in dead language, meaning old Chinese characters, or Japanese styled Chinese characters. Nobody has asked questions on the terminology itself which has long been commonly used for a century, since the Japanese-ruling period. One of the main reasons for this error is that the Indian Buddhist scriptures in Sanskrit has been translated into Chinese with vague understanding of form and meaning of stupa since 3rd Century A.D. On the other hand, the English-language terminology, already built by Indology scholars since the beginning of the 20th century, consists of easier language and clearer meanings. This paper examines misunderstanding and mistranslation of the original Indian stupa terms and suggests new terminology in current, easier language.

• 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.

• 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.