• 건축역사연구
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• 제21권2호
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• pp.53-74
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• 2012

This study aims to overview and review the infiltration of Japanese Buddhism and it's influences on the construction and architectural characteristics of Japanese Buddhist temple from the opening of ports to Independence Day of Korea. Infiltration of Japanese Buddhism had been sustained during 70 years from the foundation of Higashi Hongan-ji Temple(東本願寺) in Pusan, by Shinshu Otani School(眞宗 大谷派) which was one of Japanese Buddhism, to Independence Day of Korea. This study is to be promoted on the following subjects ; 1) the circumstance around the infiltration of Japanese Buddhism 2) Buddhism policy of Japanese Governor and infiltration on Korean Buddhism 3) increasing trend, distribution and construction of Japanese Buddhist temples near downtown areas 4) for the conclusion, case research on Bondang, Gori, and open space and analysis on the architecture style of Japanese Buddhist temples. Accordingly, Korean Buddhism had been subordinated to Japanese Buddhism, and the management system and memorial service of Korean Buddhism had to be affected by Japanese Buddhism. This study is considered meaningful for the elementary research to examine the aspects of Japanese style on Korean Buddhist architecture at that time.

• 한국실내디자인학회논문집
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• 제17권5호
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• pp.31-39
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• 2008

Each human era has its own unique architectural embodiment of religious philosophy at the time. Though, many modern religions have developed their own architectural expression based upon each own religious doctrine, one of the main native Korean religions, Won-Buddhism, has not developed its own proper architectural expression yet. So, the goal of this research is to find the probable architectural design methods for Won-Buddhism doctrines. 1) The history of Won-Buddhism architecture is comparatively analyzed to find the architectural trend of Won-Buddhism. 2) Modern religious architectural cases are analysed and compared between plastic expression and spatial expression types. 3) Won-Buddhism doctrines are analysed to find key characteristics to be used as architectural design concepts and method. Based upon analyses, the main characteristics of Won-Buddhism doctrine are synchronicity, circularity, and liminality, which are found to be similar to the trans-boundary characteristics of contemporary architecture. In the future, more study on these characteristics and how they are materialized, the probable design methodology for Won-Buddhism Doctrines can be proposed.

• 건축역사연구
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• 제16권3호
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• pp.39-56
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• 2007

This study is conservation works trend since 1900. Objects for study are National Treasures and Treasures in Buddhism, in wooden architecture. And researched about the factor of conservation works, roof and tile, painting and dissolution conservation works cycle by dissolution, timber change ratio. The factor of conservation works is the most, roof and tile. Conservation works cycle by dissolution is 12.8 years. Painting cycle is 16.3 years. There are two concepts of conservation works, that is restoration and preservation. There are many restoration before 1960's. To 1960's the preservation to be many to 1970's many Restoration. And since the end of 1970's is Preservation. These reasons are conservation works history of object, the rule for Heritage protection, people on works, and study of architecture. history.

• 건축역사연구
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• 제17권6호
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• pp.45-65
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• 2008

Hoe-amsa temple was renewed by Zen priest Na-ong(1320-76) in the later Goryeo dynasty(918-1392), and he introduced the institution of Zen Buddhism temple of Yuan dynasty(1271-1368) in China. And in 13-14 century, many Zen Buddhism temple were built in east Asia, like China, Japan, Korea and so on. Hoe-amsa temple became to be ruined in the middle years of Joseon dynasty(1392-1910), and the ruin was excavated recently. The purpose of this study is to make a searching examination the history of Hoe-amsa temple by analyzing the historic records and excavation relics, and to clarify the function of Jeongcheong, east Bang-jang and west Bang-jang of Hoe-amsa temple, by comparative analysis with Bang-jang architecture of Zen Buddhism temple of Yuan dynasty. As the result of this study it can be said like follow. Hoe-amsa temple maintained the form made by priest Na-ong in spite of several times of repair in Joseon dynasty, and it was reflected in excavation relics of now. The Jeongcheon of Hoe-amsa temple was the space called Chimdang where the chief priest performed lectures and ceremony, the west Bang-jang was the living space of chief priest, and the east Bang-jang was lodging for honored guest. The architecture composed by Jeongcheong, east Bang-jang and west Bang-jang was the adaptation of institution of Bang-jang architecture of Zen Buddhism temple in Yuan dynasty, on the base of general architecture form of Goryeo dynasty.

• 인간식물환경학회지
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• 제23권5호
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• pp.577-587
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• 2020

Background and objective: Plants in temples are the results of cultural symbolization that embraces the experience and enlightenment of humans about life. As a way to improve the acceptance of the foreign religion, China gave cultural symbolization to plants in temple gardens through integration with traditional cultures and the understanding of the nature of plants themselves. This study aimed to identify cultural symbolism and signs of acculturation associated with Buddhist plants, targeting Bolisu, the most essential and symbolic plant in temple garden forests in China and Korea. Methods: The morphological and ecological characteristics of plants, functions, the texts that contained the history of Buddhism and literary works were examined through literature review, and the relation of Ficus religiosa with its planting conditions and nature, and Buddhist culture was explored. In addition, the cultural value of Buddhist plants themselves in establishing temples and the reason why Bolisu was planted in temples were reviewed through time series analysis. The obtained results were interpreted using an inductive method to identify substitutes for F. religiosa, cultural symbolism and signs of acculturation. Results: F. religiosa as one of the three holy trees and the five trees and six flowers in Buddhism is known as the original Bolisu. Since it grows well and is widely distributed in regions that accepted Indian Buddhism, it became the most representative holy tree in Buddhism. From the perspective of tree shape and nature, F. religiosa is in line with the Buddhist spirit of saving those in need with mercy and redeeming mankind, and figuratively shows that perfection can be attained like the fruit of Bolisu. Chines Buddhism had adopted highly symbolic plants for a long period of time as a means to spread the same belief and doctrines as Indian Buddhism. In China, however, there were only limited areas suitable for the growth of F. religiosa, and for this reason, borrowed Bolisu trees including Tilia. miqueliana, T. mandshurica and T. amurensis and other plants such as F. virens Ait. var. sublanceolata, G. biloba and M. alba were planted as a substitute in most regions, having been given with symbolism and belief as Bolisu. Conclusion: Chinese Buddhism planted the same plants as Indian Buddhism in order to enhance symbolism and also similar substitutes to express the same symbolism. This is a kind of acculturation and its influence and customs were not limited to China, but were introduced to Korea, The difference between China and Korea was that G. biloba was excluded from the substitute for Bolisu in Korea.

• 한국실내디자인학회논문집
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• 제21권5호
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• pp.363-371
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• 2012

Magoksa is famous for its location and history, compared to other traditional temples in Korea, as seen in remarks of Monk Doseon in the Shilla Dynasty: "This temple is where the three disasters can not penetrate." In contrast, the reality is that active researches are not conducted, especially on spatial studies. Magoksa has its unique spatial characteristics that can not be found in other temples of Korea, but the existing studies on Magoksa have focused on style or design aspects, and the research has placed importance in a survey form due to the lack of historical materials. The reason for approaching Zhuangzi's philosophy in studying Magoksa's space is because of the fact that it has affected Zen Buddhism and Pure Land Buddhism of Mahayana Buddhism, and that Magoksa was completed by Monk Bojo of Zen Buddhism. It is expected to deduce the meaningful results due to the reasonal aspects of mutual elements by studying Magoksa as a Buddhism temple through Zhuangzi's philosophy in that context. In pursuit and reinterpretation of the essence of Korean traditional architecture, it is important to consider morphological, stylized aspects, but a variety of methodologies might be also presented in understanding the philosophical aspects.

• 한국조경학회지
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• 제19권1호
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• pp.81-97
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• 1991

The purpose of this study is to present the archetype and archetypal forms of traditional Korean landscape patterns through investigating the landscape symbolism of the Bulguk-Sa. This study was performed mainly by both the review of written materials and case study through field surveys. My findings are as follows. Firstly, The decision of Bulguk-Sa site was greatly influenced by the religious backgrounds, the system of contemporary social values and thought at that time. Secondly, The landscape symbolism of the spatial structure based on the form of Mandala and Sumisan, which are parts of Buddhism. Finally, Among the many landscape composing elements, Sukga-Tap, Dabo-Tap, Gupumyoun-Gi and Bumyoung-Ru apparently reveal the symbolic meaning of Buddhism.

• 건축역사연구
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• 제30권4호
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• pp.53-66
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• 2021

In the study of Buddhist architecture before the Goryeo Dynasty, the analysis of sectarian viewpoints is one of the effective means. In the study of Buddhist architecture before the Goryeo Dynasty, analyzing from the point of view of a Buddhism sect is one of the effective means. Until now, compared to the importance of the Beopsang school before the Goryeo period in the field of research on the history of Buddhist architecture, research on its temples was the least compared to those of other denominations. In this study, as one of the studies on Beopsang school temples, Geumsansa(金山寺), Beopjusa(法住寺), and Donghwasa(桐華寺), which were built as the Jinpyo's Beopsang school temple in the late 8th century and maintained until the Goryeo Dynasty, were targeted. And I tried a rudimentary analysis on the building composition of those temples from the viewpoint of the beliefs and teachings of Beopsang school. This study is meaningful in that it is the first attempted study in the field of architectural history on the Buddhist temple of the Beopsang school, which led non-Zen sects of Buddhism along with the Hwaeom school until the Goryeo Dynasty.

• 대순사상논총
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• 제36집
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• pp.227-266
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• 2020

본 논문의 목적은 광해군 대(代)의 불교정책과 이것의 영향을 받는 불교계의 양상을 검토하는 것이었다. 이것을 통해 조선불교를 "숭유억불"이라고 규정지음으로 인해 드러나지 않았던 광해군 대의 불교가 가진 나름의 영향력과 역동성을 드러내고자 했다. 성리학을 사상적 배경으로 삼았던 조선 시대에 불교는 성리학의 벽이단을 내세운 지배층에 의하여 배척되어야 했고, 이것은 광해군 대에도 마찬가지였다. 그러나 실제로는 지배층이 이중적 불교관을 가지고 있었다. 이러한 지배층의 이중적 불교관은 광해군 대의 불교계의 상황에 영향을 끼쳤다. 임진왜란에서의 전공으로 지배층은 불교의 존재를 인정할 수밖에 없었고, 그 결과 조선에서 불교의 위상이 일정부분 상승했다. 상승한 위상과 임진왜란 때의 경험을 바탕으로 불교계는 보사(報謝)와 구호 활동에 종사했다. 그 결과, 승려의 수는 증가했고, 사찰과 승려의 토지 소유가 허가됨으로써 경제적 상황도 좋아졌다. 이 과정에서 임진왜란은 광해군 대의 불교정책을 좌우하고 불교지형을 변동시킨 역사적 배경이 되었다. 광해군 대에 지배층은 불교를 이단으로 간주하면서도, 임진왜란에 공이 있는 승려들에게 시호를 하사했고, 승려에게 관직을 제수하는 등 일부 승려들을 우대하는 정책을 폈다. 또한, 승려들은 국방, 건축 등 조직력과 물리적 힘을 요구하는 역을 부담하기 시작했다. 그런데 광해군 대까지는 승려들이 부담하는 역에 대하여 일정 부분 보상해서, 승려가 역을 부담하는 것이 불교에 대한 탄압의 면보다는 불교에 대한 용인의 측면이 강했다. 불교정책에 대하여 불교계는 지배층과의 유착과 사찰의 창·재건, 그리고 불교 예술품 제작이라는 양상을 보인다. 지배층과의 유착을 통해 불교계는 광해군 대 불교정책에 적극 호응했고, 이것을 통해 교단을 유지할 수 있었다. 아울러 이러한 모습 속에서 부휴 선수(浮休 善修)와 제자인 벽암 각성(碧巖 覺性)의 부휴계가 불교계에서 주도권을 가지기 시작했음도 확인된다. 광해군 대의 불교정책은 지배층의 이중적 불교관과 좋아진 측면과 악화된 측면이 공존하는 불교계의 상황을 배경으로 시행되었다. 지배층은 불교의 조직력을 전후(戰後) 복구와 국방, 토목 공사에 적극적으로 활용하였고, 이에 따른 적절한 보상을 시행했다. 불교계 역시 지배층과의 교류를 바탕으로 불교정책에 호응하였고, 사찰과 예술품을 보수하고 제작하였다. 광해군 대의 불교정책과 대응을 살펴보면, 조선 불교에 대한 일반적 묘사인 "숭유억불"로 설명할 수 없는 불교의 조직력과 영향력이 확인된다.

• 한국조경학회지
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• 제20권3호
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• pp.21-32
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• 1992

This paper is studied on the concept of environmental cognition on accordance with the oriental(especially Buddhism) process of thinking. The Yeongiron(theroy : one of th most famous philosophy of Buddhism, the theory of cause and occasion) consists of the upgam-yeongi, the aroeyasik-yeongi, the chinyeo-yeongi and the pupkye-yeongi. And the concept of these theory are as follows: The conceptural elements of upgam-yeongi consist of sack(色), soo(受), sand(想), hand(行), sik(識). The elements connects with the western environmental psychology such as sack and objects, soo and stimuli, sand and perception, hand and cognition, sik and behavior. Similarly, aroeyasik-yeongi that consist of sangbun(相分), kyunbun(見分), chajungbun(自證分), chungjajungbun(證自證分) connects with objects, perception, cognition, behavior too. The chinyeo-yeongi divide into smase(三細) and yukchu(육추), the samse consist of mumyungupsang(無 明業相), nungyunsand(能見相), kyungyesand(境界相) and the yukchu consist of chisang(智相), sangsoksang(相續相), chipchisang(執取相), kyemyungjasang(計明字相), kiupsang(起業相), upgyegosang(業繫苦相). These elements are relates with the concept of western environmental psychology from objects to behavior too. Pupkye-yeongi represent a characteristic of objects itself rather than a process of environmental cognition. However this study has limitations that the religion and scientific methods should be compare. sack(色) : an elements of it's derivation, all kinds of material soo(受) : a function of reception, feeling sang(想) : a representation of a thought in the mind hang(行) : mental operation sik(識) : a function of judgement sangbun(相分) : the thing in itself kyunbun(見分) : a reflection in the mind chajungbun(自證分) : confirmation of kyunbun chungjajungbyn(證自證分) : self-consciousness through self-examination mumyungupsang(無明業相) : a state of mixture with the object and the subject nungyunsang(能見相) : an operation of the subject kyungyesang(境界相) : a formation of object chisang(智相) : the beginning of distinction sangsoksang(相續相) : a judgement chipchisang(執取相) : a rsponse kiupsang(起業相) : have a influence to the next behavior upgyegosang(業界苦相) : retribution