• 헤리티지:역사와 과학
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• 제51권1호
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• pp.66-79
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• 2018

금산사 대장전은 대장경을 봉안하는 건물이라는 명칭을 가지고 있지만 경전은 없으며, 석가모니삼존을 봉안하는 불전이다. 금산사에서 전하는 기록에 의하면 이 건물은 목탑에 불상과 경전을 봉안하던 습관 때문에 점차 불전으로 변한 건물로 알려져 있다. 탑은 사리신앙을 대표하는 구조물임에도 대장전으로 변하였지만 대장경조차 봉안하지 않고 있는 셈이다. 이러한 변화는 금산사 대장전이 상당히 복합적인 성격의 건물이라는 점을 상징하고 있다고 볼 수 있다. 이 건물의 변화과정과 신앙적 복합성을 통해 조선후기 교학적 열풍 속에서 사리신앙, 경전신앙의 상관을 접근해 보고자 한다.

• 건축역사연구
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• 제25권5호
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• pp.75-86
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• 2016

This paper examines the pagodas during the Bagan period, which are thought to be most valuable among those in Myanmar. They have not been sufficiently studied, in spite of their high Buddhist status. It considers the contemplation of Pato, their formal characteristics in the Bagan period and the formal categorizations of pagodas in the same period. Thus, following seven kinds of conclusions are derived: first, researchers provide opinions to the Pato which should be regarded as the Buddhist shrine-type of pagoda with a unique Bagan form, symbolically indicating that Theravada Buddhism incorporated Hinduism; second, the terraces were characteristic components in pagodas, during the Bagan period, which were built after the enthronement of King Anawratha and are thought to symbolically express the wish to widely spread Theravada Buddhism; third, Shwesandaw Zedi seems to affect not only Shwezigon Zedi, a representative standard form of pagoda in Myanmar, but also Ananda Pato; fourth, it is thought to be proper to examine the terraces by classifying them into lower, central(from pedestals to Angryeon and Bokryeon) and upper part, if it intends to divide a pagoda with bell-shaped body on the terraces during the Bagan period, into three parts; fifth, the Pato may be identified as a form of pagoda during the Bagan period, and such a form can be classified as that of Sikhara on the rectangular terrace; sixth, forms of Myanmar's pagodas can be classified into fourteen kinds of them, and they may be also grouped into transmitted, general and special type; and seventh, on the basis of the findings, it is thought that the pagodas during the Bagan period may be classified into six forms, and they can be largely categorized into transmitted, general and special type.

• 건축역사연구
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• 제23권5호
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• pp.37-45
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• 2014

It was identified by the excavation that architecture remains were confirmed buddhist temple consist of ruins of main building of a temple, auditorium site, ruins of stone pagoda, embankment, pedestrian Facilities and drainage etc. in the Gwangmyeong-dong site. The site has been held temple arrangement with 1 main building of a temple, twin Pagodas from the Unified Silla period to Goryeo dynasty. The temple constructed after that was destroyed the architecture in the Unified Silla period. It seems that aristocrat or royalty power of within group of the nearby remains of city which was constructed in the Unified Silla period build and visit the temple. Considering there are excavations, it assumes that the temple had been constructed during the last days of the Unified Silla, was closed up during the mid-Goryeo Dynasty.

• 건축역사연구
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• 제1권2호
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• pp.68-84
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• 1992

The development of Buddhist architectures of the Unified Silla period have been generally understood to have paired pagoda instead of one which had been popular until before the unification. Besides the stylistic categorization of paired pagoda system, there had been no further investigation reported concerning whether there was any detailed process of change within the development of paired pagoda style. This paper aims to identify such change inside the development of paired pagoda style, which, externally, seems to be the same pattern of site design maintained throughout the period of Unified Silla that lasted for about three centuries. Since the temple sites of study are in the same pattern of layout, the method of investigation has to be such that can identify the subtle changes that, in external appearance, are not easily discernible. Hence, this research compared the dimensions of important measurement of five temple sites to be able to clarify the process of minor changes. Among many sites of Silla temples, only five were suitable for the research since detailed measurement were possible through field research or the report of excavation. They are the sites of Sachonwang-sa, Mangduk-sa, site of Kunsuri, and Bulguk-sa. Although the five sites have the same style of paired pagoda, it is clear that there were consistant flow of change. Even though the motivation of such change were not strong enough to change the site pattern itself, it resulted continuous minor changes such as the size and location of architectures. The size of image hall, for example, was growing larger and larger as time goes on, while, the size of Pagoda was getting smaller. In the same way, the size of middle gate became smaller while the size of lecture hall became larger, although the rate of change in these cases were not as severe as that of image hall and pagoda. At the same time, pagoda was coming closer to the middle gate leaving larger space in front of the image hall. Such aspect is even more meaningful considering the fact that the pagoda, from the 8th century in Japan and China, moved outside of the major precinct. The image hall, too, moved toward the middle gate slightly so that the space in front of the lecture hall became more spacious. Such changes, of course, were not accidental but they are the same continuous motivation of change that caused the changes before the period of unification. Enlargement of image hall and reduction of pagoda, for example, represent the changing relative importance of religious meaning. Hence, it is evident that one can not easily imterprete the development of one style only by categorizing it to be one same style. In the veiwpoint of the underlying motivation of change, the fact that one style persisted for a certain period of time, does not mean there had been no change, but means that it was the time of motivational accumulation, causing minor changes within the same style, to be able to create major change coming after.

• 건축역사연구
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• 제14권3호
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• pp.77-88
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• 2005

This study is to find out the characteristics of the changes of the site layout in Beopjusa which was built on Maitreya faith in the Shilla.. According to the analysis of it in this study, we make conclusions as follows; 1) The reconstruction of Beopjusa means a start in Dhamalsama(法相宗) and then it was supposed to be Buddhist temple which was formed by intersecting axis of centering around a wooden pagoda(捌相殿) with a main Buddhist hall and a lecture hall. 2) After the middle of Koryo dynasty, Beopjusa was changed to building layout of intersecting with Yongwabojeon(龍華寶殿) and Daeungbojeon(大雄寶殿) because of harmony with Avatamsaka(華嚴宗) and Dhamalsama centering around Avatamsaka. 3) The buildings of Zen Buddhism was built in the early Chosun dynasty owing to a prevalence of Zen Buddhism in the late Koryo dynasty. And since 17th century, Buddhist halls were each built in their a faith system according to interpenetrated Buddhism(通佛敎). 4) The courtyard type of mountainous district was made on interpenetrated Buddhism. On the other hand, the site layout of Beopjusa is being maintained by centripetal spatial organization through the wooden pagoda as object.

• 한국도서관정보학회지
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• 제26권
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• pp.401-440
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• 1997

The purpose of this paper is to study the historical background of the development of bibliography in the Sam-Kug Period. In the Sam-Kug Period, Bibliographic civilization was due to be invented the character. The invention of script was the revolution in communication and education. It is the acceptance of confucianism, Buddhism and Taoism to be influenced by the Bibliogaphy's development in this period. So it has produced a large number of student studying abroad and mission. And they were able to collect lots of books in China. It was various the way that they collected the materials. During one's stay in China as a student, they asked them give the books, or bought it at government expense. Their primary responsibility was to study and collect the classical canon, the Buddhist Sutras etc. Majority of the collected materials were classical canon and the Buddhist Sutras. And it was first copied by calligrapher and printed with the wood-block. Example, Dharani Sutra was found in the second story of Sokkatap pagoda of Pulguksa Temple in 1966. It was put inside the Pagoda when it was built in 751(in the 10th year of king Kyong-Duk). This is the worldwide cultural property of which we are proud. The collected books were annotated by learned priests and confucian scholars. An annotation of the sacred books were based on the Buddhist civilization, the art of printing and the development of bibliography. But we are unha n.0, ppy that it was reduced to ashes lots of the temples and the materials by the effect of war or fire.

• 건축역사연구
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• 제12권2호
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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.

• 건축역사연구
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• 제12권4호
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• pp.7-26
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• 2003

This article works on the development process of the Buddhist Temple with two pagodas in the Eastern Asia. in 7-8th centuries. This study was motivated from the observation that why there are many the Buddhist Temple having two pagodas only around the late 7th century, roughly around 670 A.D.. This period corresponds to the Silla Dynasty(in Korean History) and Hakuho Period(in Japan History) among the Eastern Asia while the composition of the temple being changed as Buddhism spreads out from China. The results of this study are the followings. The appearance of the Buddhist Temple having two pagodas was resulted from the representation of the Ideology in Botabpum(dogma of pagoda security) of the Saddharmapundarika Sutra, that is to say, two Buddhas sit side by side and iconography of Esoteric Buddhism dogma supports the spirit for defending one's country. Buddhist Temple having two pagodas in China had separate tab-won(areas with pagodas outer temple building block). Buddhist Temple having two pagodas in Korea had begun with sacheunwangsa temple in Unified-Silla. But it had two pagodas with inner temple area instead of outer. This was different from the composition of China. It can be related to the layout of the temple haying two pagodas in East-Jin(in China History) and the sculpture of two pagodas in Ungang-stonecave(in China). Thus the layout of the Buddhist Temple having two pagodas in Silla had been originated from that of China, but was developed to the main temple layout on her own accord. As Japanese Temple having two pagodas had been influenced diplomatically, it had two pagodas inner area as like the layout in Shilla. But later under the influence of Tang it was modified to the layout having them in separate area. And this influence can be seen for example Tangchojaesa temple. For the more, We call see that the diplomatic trends according to the policies in East asia affected to Buddhism and then naturally also to the layout of the Buddhist Temple.

• 미술자료
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• 제99권
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• pp.50-71
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• 2021

부여 동사리사지 오층석탑은 수도 개성 양식 계열의 남방한계선을 점하는 중요한 위치에 건립된 고려 전기 탑이다. 갑석 받침인 부연의 사선형 곡면 처리 등에서는 고려 개경 중심의 탑에서 보이는 고려중앙 양식의 특징을 잘 살펴볼 수 있었으며, 11세기 석탑과 양식을 공유하는 특징들도 뚜렷하게 관찰되었다. 하층기단의 안상문에서는 고려 1028년(현종 19)에 대대적으로 중수된 것으로 추정되는 부여 정림사지에 있는 석불좌상 대좌와, 천안의 천흥사지 당간지주에서 동일한 문양과 치석 수법이 조사되어, 동사리사지 오층석탑 건립 연대를 11세기로 추정했다. 부여 동사리사지는 금강 인근에 위치해 고려의 조운제도상 중요한 교통로이며, 고려 왕실의 원찰인개태사로 가는 길목에 자리잡고 있어 고려 현종대(1009~1031) 부여 정림사지가 크게 중수되고 동사리사지도 주요 거점으로 부각되면서 석탑이 조성되었을 것으로 짐작된다. 또한 동사리사지 석탑은 1021년(현종 12) 천안의 홍경사와 홍경원의 창건과 관련된 것으로 추정되는 인근의 천흥사지 석탑 및 당간지주와도 양식을 공유하고 있어 이를 통해 개경 양식의 유입 루트도 살펴볼 수 있었다. 부여 동사리사지 오층석탑은 고려 11세기 문화의 우수성을 보여주는 이 지역의 또 하나의 석조미술품이다. 수도 개경의 거대한 현화사 석등과 석탑과 비견되는 고려 초 논산 개태사나 관촉사, 부여 대조사 석조미륵보살입상 등의 거불(巨佛)과 함께 이 석탑 역시 고려 특유의 당당하고 자신감 있는 미감을 보이고 있다. 11세기 활발한 지역간 문화교류의 배경 아래 부여 동사리 지역은 고려 개경의 불교문화 영향권 아래 완숙한 문화 역량을 총 발휘해 경쾌하고 날렵하며, 엄정하면서도 세련된 이러한 석탑을 탄생하게 했을 것으로 추정된다.

• 한국조경학회지
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• 제29권2호
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• pp.42-49
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• 2001

This design proposal was presented to a design competition for renovation of the Pagoda Park, located in Chongro-2ga, Chongro-gu, Seoul, where the first ˝Manse˝ (hurrah) Movement fighting against Japanese colonization, broke out on March 1st, 1919. The park has been considered to be the first modern park in Korea also. The objectives for the design were to make a sacred place to commemorate the 3.1 ˝Manse˝ Movement, to preserve and symbolically memorialize historic remains of the old ˝Wongaksa˝ Temple, an to provide natural and rest areas for citizen. For the space composition, three axes symbolic of, ´freedom and independence´, ´mercy´, and ´nature´, were created. For the freedom and independence axis, exiting facilities, such as statures and monuments related to the 3.1 Movement, were relocated centering around the octagonal pavilion, which was the starting point for the movement, to give order of the site. For the ercy axis, symbols of traditional temple structures, such as, ´Iljugate´-´Pian bridge´-´Chongwang gate´-´Haetal gate´-Pagoda-Buddhist sanctum, were created to symbolize the temple remains and placeness. For the nature axis, tree groves, walking trails, and rest areas for citizen were provided around the site. As a whole the design provided structural orders from secular spaces outside to sacred spaces inside.