• The Research Journal of the Costume Culture
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• v.2 no.1
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• pp.77-91
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• 1994

The Korean Buddhism has been an effect on the Korean culture from the spipitual culture to the living culture. The Korean Buddhist costume, as an external form of the Buddhist culture, symbolizes the Buddhist ideas, the status difference of the general public, and keeps the traditional structure. The purpose of this study was to examine the monk's costume of Jokye sect and Taego sect among 47 sects,. In this study, it selected Jokye sect and Taego sect, because they are occupying important positions in the Korean Buddhism. The methods of this study depended on the documentary records, existing remains, the wearing clothing, the interviews with monks. In a changeful times, It is needed to study the actual condition of the Buddhist costume and keeps records about it. The results of this study may be stated as follows: The Buddhist costuem is composed of Chogori, Baji, Haengjon(leggins), Durumagi, Jangsam, kasa, hats, rubber shoes, Jori and Gelmang, etc. Chogori, Baji, Haengjon, Durumagi as the everyday dress are found in the Korean traditional costume. The forms and kinds of the everyday dress were the same between two sects, but the colors were different. Jangsam and kasa are the formal robe. In regard to Jangsam, two sects ere dressed in gray. But there were differences of design between two sects. Kasa was different in the forms, patterns, colors, and kinds according to the legal system of the monk and the sects.

• Cartoon and Animation Studies
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• s.27
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• pp.153-176
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• 2012

In the midst of the fusion era in digital contents, securing a variety of traditional cultural sources is important. Out of its long history, Korea has extensive spectrum of cultural contents in combination with conventional religions. Buddhist art has been a pillar of the traditional culture for a long time in Korea, by which we could secure new sources for cultural contents and classify them. This is aimed that we could bring the future brands into reality based on the traditional culture through Buddhist cultural contents. This study hired the original cultural forms in the viewpoints of traditional culture. Study on the implication through the symbols of Avalokitesvara (觀音菩薩) and Buddhist child (童子) in Buddhist art might allow to secure a foothold to create own characters. Thus, focusing on Avalokitesvara (觀音菩薩) and Buddhist child (童子) in the Buddhist sacred images as registered in Cultural Heritage Administration for national treasures, those traditional characters were reviewed through their own system of symbol. During the course, Buddhist characters were available to be classified into DB by their roles and materials지물. This study could help to exploit the complicated Buddhist culture of its symbolic meanings and to shape them into original forms of the culture. Also, through the meanings of the Buddhist sacred images, it could provide the digital contents pool with Korean traditional characters.

• The Journal of the Korea Contents Association
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• v.20 no.4
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• pp.530-539
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• 2020

In this paper, we implement a digital content that visualizes the ten kings of Hell kings appearing in Buddhist myths according to their keyword. The ten kings of Hell are called ShiWang, and can be found in ordinary temples as tangible cultural Heritage such as paintings of the Buddha. ShiWang is a great king who controls the underworld and has been passed on in various forms in shamanism and Buddhist culture. We analyze the ShiWang, who appears in ancient literature, analyzes its features by hell and categorizes keywords. When the public chooses keywords of interest from implemented digital content, digital content represents the ShiWang and Hell image and descriptions associated with the selected keywords. Applications of the digital content are as follows; development of games and cultural characters, digital storytelling using traditional culture, teaching Buddhist culture and doctrines, games, etc.

• Journal of the Korean Society of Costume
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• v.50 no.5
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• pp.131-142
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• 2000

The philological consideration of Korean Buddhist Monk's robe and its reviving have been investigated in traditional way. The configuration and colour of Korean Buddhist monk's robes have been properly adapted for an period, territory, and atmospheric phenomena. In case of Korea, introduced Buddhism from China realize modern robe from under the influence of fusion of Chinese ornament culture and Korean traditional ornament culture. As a result of this modern robe has been consisted of a Buddhist monk's robe and a cope. The modem robes has been significantly affected by industrialization, contrary to ancient time taxed robes as public imposts. At present be familiar in mass production we have a preference for the easier way in making and even color forming. In this paper it is focused on dyeing part, which recognized its important in latest time, at first declined according to appearance of chemical dye, evaluated its convenience in use. That is, it is increased natural dye, people begin with recognition of difference of physical properties for dress dyed with chemical pigment and that with natural pigment. In consequence, I have presented that both making colour of gray using traditional method, and three demolished-color prescribed by Buddhist law. Of course, though it become generally know that dyeing of robes occupied significant part of traditional natural dyeing. But in case of religion, it also is important to know symbolical meaning involved in its colour. Most of Buddhism-believers or even Buddhists who actually be dress in robe are without knowing the meaning of colour, or its revealing method. There, I have considered mating three colour of demolished- color included blue, black, and red, and also represented dyeing method of Buddhist monk's robe using both charcoal and ink-spick. From religious font of view, as robes contains involving of blessing, I have an intention of improvement way in dyeing and succession and development of traditional culture through consideration of traditional dyeing method. And I have also intended to restoration the value of robe's colour, disappeared by the time. moreover, I have shown that dyeing with natural pigment is profitable for both environment and sanitary aspect.

• SUVANNABHUMI
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• v.2 no.1
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• pp.55-94
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• 2010

Even Faxian(法顯)'s Gaosengfaxianchuan (『高僧法顯傳』) and Iching(義淨)'s Nanhaijiguineifachuan (『南海寄歸內法傳』) are regarded as very important and useful documents to study the southeast asian buddhist culture, it is very difficult to grasp the contemporary state of those area because their descriptions are very brief and implicit. Therefore this essay aimed an in-depth reading their documents as original texts of modern understanding of those area, and tried to make a new views to approach the southeast asian buddhist culture by some more historically and concretely. At the early 5th century when Faxian(法顯) arrived, Buddhism was flourished in Sri Lanka. Because already a long time passed since the Saṇgha was schismatized into conservative and progressive at around the dominical year, he mentioned nothing about the conflict or disharmony of two orders. And the faith of Buddha tooth relic, which had been uprisen at 50 years ago from Faxian's visiting, was concretely established as a representative religion of Sri Lanka. According to his record, the carrying ritual of this Buddha tooth was performed very magnificently as similar with recent Korean Youngsan ceremony(靈山齋). In the mean time, it looks there were many sculptures of Buddha image made of precious stone of special product from Sri Lanka. The faith of Buddha-pāda(the Buddha's foot-prints) was also generalized at that time. The most famous monk of his contemporary Sir Lanka was Buddhaghosa, the author of Visuddhi-magga, but it is not sure that Faxian had met him. It can be suspected that the funeral in which Faxian participated could be belonged to him, or the Visuddhi-magga was writing at the peak during Faxian's staying. On the way to return to China, Faxian embarked an indigenous ship around Indonesia. It means there were no chinese trade ship which he can use. So the trade between china and southeast asia was advanced by south asian ships, and the chinese ships were not yet joined at that time so activity. And at least until that time, it looks there were no any remarkable buddhist movement in the southeast asian countries by where he stopped. In contrast, the southeast asian world which be seen by Iching had already experienced a lot of changes. He was impressed by the high quality buddhist culture of those area, and insisted to accept it to china. Further, he analyzed the sects of buddhism which were prevalent around the southeast asia in his contemporary time, and tried to make a good relationship with each native monks for learning from them. It looks the center of those exchanges may be Śrīvijaya of Indonesia. He also mentioned the situation of the late 7th century's Funan(扶南) in Cambodia. At that time, the buddhist Saṇgha was oppressed by newly rising Khmer(眞臘). On the other hand, he described the points of sameness and difference in detail between Indian and southeast asian buddhist culture in the field of ritual as like the practical use of garments, buddha images, and daily recited scriptures. There must be a lot of another aspects which this essay couldn't gather up or catch from these documents. Nevertheless, I hope this essay can help the researchers of this field and will wait for any advices and comments from them.

• International Journal of Advanced Culture Technology
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• v.8 no.2
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• pp.34-41
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• 2020

This study proposes the development of 'Mandala 37', a puzzle game based content that learns the principles of 37 Honored Ones within the Diamond World Mandala. The proposed game is a new type of learning content that combines the development process of 37 Honored Ones with the characteristics of the puzzle game. It aims to increase the understanding of Buddhist content by inducing learners' interest and increasing their concentration. Learners can learn and understand the principles of the emergence of 37 Honored Ones naturally through the rules of the game. This study introduces the implementation process of the proposed game and explains how learners perceive the principle of 37 Honored Ones within the Diamond World Mandala through the game.

• The Journal of Korean Medical History
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• v.31 no.2
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• pp.27-40
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• 2018

Sauna, or hanjeung (汗蒸) is a physical sweating method that uses external heat to forcibly raise body temperature to treat cold damage disorders (傷寒) in traditional Korean medicine. This study focuses on the fact that the sauna was recorded as a healing and bathing method on the Vinaya Pitaka (律藏), and investigates the records of folk sauna therapy of Joseon Dynasty from the perspective of Buddhist medicine which played a significant role in ancient medicine history in Korea. Although the word 'hanjeung (汗蒸)' first appeared in "The Veritable Records of King Sejong (世宗實錄)" in the Korean literature, this study aims to confirm the possibility that the tradition of Buddhist sauna bathing has already existed since the Three Kingdoms period in Korea, based on the fact that sauna bathing was recorded in the Vinaya Pitaka and that the ancient Buddhist bathing culture was introduced in ancient Japan. In addition, the succession of the Buddhist sauna tradition by Goryeo will be traced back through the records of 1920s urban saunas in Gaesung (개성) which was the old capital of Goryeo and had a strong tendency to adhere to traditional Goryeo customs. Finally, the study tries to identify the elements of the Buddhist sauna bathing on the records of folk sauna therapy in the Joseon Dynasty. As a result, this study examines how the Buddhist sauna bathing culture in ancient Korea, which was led by medical monks, spread in the general public and influenced the folk sauna therapy in the Joseon Dynasty.

• Journal of the Korean Institute of Rural Architecture
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• v.4 no.3
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• pp.1-11
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• 2002

The aim of this research is to find-out the characteristics of Buddhist temples with relevant to Korean National cultural properties in Kum Kang(Kum-river) area. This analysis is accomplished by setting up the speciflc viewpoints where the charateristics can be perceived, and by measuring the form and angle from these points to the buddist culture ; 124 items were selected and analyzed by the comparative method. The most Important research finding is that both Traditonal Korean Temple and Kum Kang(Kum-river) Area site conceptualized and used a certain geometrical Feng-shui(geomancy) order in the disposition of mountain and river side according to the principles of human cognition. The conclusions are as follows ; Buddhist culture and the Characteristics of Buddhist temples in Kum Kang(Kum-river) Area having accumulated from the past and are the cultural complex and mixture of 7 elements. They also reflect cultural situations of each time period. The temples are a result of Korean traditional thought and spirit, as well as, regarding tradition as an important factor.

• The Journal of the Korea Contents Association
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• v.14 no.12
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• pp.586-597
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• 2014

In this paper, we describe a symbolization analysis of a Diamond World Mandala animation. The mandala means the basic idea of the esoteric Buddhism. The Diamond World Mandala has a very high value as cultural archetype due to have better specific meaning and aesthetic quality than other mandalas. Most researches of Buddhist cultural contents have focused on cultural assets restoration and abstract discussion on contents industrialization until now. However researches on contents directly delivering Buddhism scriptures' meanings are insufficient. Therefore, in this paper, we analyze concept of mandala and symbolical meaning of appeared elements in mandala rather than theoretical development appropriateness of mandalas' contents, then implement a prototype of a mandala animation. The animation is made of intangible culture such as an intellectual legacy of mankind, and its applications are as follows; education service for Buddhist doctrines, and cultural services through easy accessibility of Buddhist culture, etc.

• Fashion & Textile Research Journal
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• v.14 no.3
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• pp.363-370
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• 2012

This study is for the development of fashion cultural products that simultaneously evolved with the contemporary use of traditional temple culture in addition, it analyzed the cultural products available in the Korean market. Methodology, this study conducted a literature review and empirical research. We targeted the cultural products carried at twelve web-based shopping malls for Buddhist cultural products and six souvenir shops in Korean Buddhist temples to collect data on those products in order to analyze the items, design motives, materials, and price ranges. The study results showed that interior items represented the largest portion of the targeted goods, followed by accessories/sundries, clothing/fashion items, stationery, and tableware. The most commonly used design motive was lotuses, followed by the images of Buddha or Buddhist Goddesses and Dharma. The most common materials include fibers, jewelry (such as gold and silver), wood, metals, ceramics, paper, and plastic. The most active price range was between KRW10,000 and KRW50,000, followed by less than KRW10,000 and KRW100,000 to less than KRW500,000. This study discovered the potential for traditional temple culture to advance it further in a contemporary manner and indicated the need to develop a wide variety of cultural products and emphasize its global acceptance.