• Journal of architectural history
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• v.19 no.2
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• pp.21-42
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• 2010

1) The structural system of "Hwaeomgyeong" has its core in the fact it deals with certain themes repeatedly on the basis of "Sipjipum" as a system of discipline.( The key of Euisang's ideas lay in referring to the whole "Hwaeomgyeong" as Beopseong and expressing it with the term, 'Haeng'. Here 'Haeng' is a system of discipline based on "Sipjipum". This indicates that "Hwaeomgyeong" can be fully represented just by "Sipjipum" because the twos are structurally similar) (1) In "Sipjipum", a summary of "Hwaeomgyeong" is contained. Thus descriptions of "Sipjipum" may be like those of "Hwaeomgyeong". (2) "Hwaeomgyeong" had a three-dimensional spatial structure which corresponds with the Heaven of Yok Gye Yuk Cheon and the Earth, when associated with places of preaching Buddhist sermons. 2) This researcher investigated stone platforms of the Buseoksa Temple with references to "Hwaeomgyeong" and "Sipjipum". 1) All the platforms, whether their building is still remained on them or not, comply better with implications of "Sipjipum". 2) Different heights of the stone platforms and the axial refraction of the platforms brought by their shape changes all imply variations in discipline levels descrided in "Sipjipum", in terms of form and symbolic implication. Sites which mainly compose the stone platforms also comply with descriptions contained in "Hwaeomgyeong" regarding the place, frequency and contents of preaching Buddhist sermons. In conclusion, the outside of the Buseoksa Temple is composed of architectural spaces for which contents of "Hwaeomgyeong" and "Sipjipum" and the frequency and place of preaching Buddhist sermons are fully considered and comprehended.

• Journal of architectural history
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• v.28 no.6
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• pp.31-42
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• 2019

The harsh economic conditions of Buddhist temples in late Joseon dynasty, and the prevalence of the Buddhānusmrti(念佛) practice, which is a practice of reciting Amita Buddha(阿彌陀佛), led Buddhist temples to organize the Buddhānusmrti association(念佛契) in the nineteenth and early twentieth centuries. For the practices and the activities of organization, an architectural facility was required; thereby, many temples had a Yeombul-dang(念佛堂). However, only a few of the Yeombul-dang have survived and are known today. This research investigates the ways temples tried to acquire Yeombul-dang buildings during the period and their architecture characteristics by reviewing historical records and documentary works of literature. In this research, Yeombul-dang is found to have various types of building names and building forms. Different hall names such as Amitābha Hall(佛殿), Yosa(寮舍) and Daebang(大房) were used as Yeonbul-dang. The commonalities and differences in terms of building forms, spatial elements composition and layouts were found depending on how they were acquired. The Yeombul-dang were most commonly built as multi-complex buildings consisting of worshiping rooms and residential areas. Most of Yeombul-dang were located in the central areas of the temple site. On this basis, this research suggests the possibility that many Yeombul-dang is still being used under different names and for different purposes.

• KIEAE Journal
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• v.9 no.2
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• pp.81-90
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• 2009

Relating to grasping sequential landscape characteristics in consideration of the behavioral characteristics of the subject experiencing visual perception, this study was made on the subject of main walking line section for visitors of three treasures of Buddhist temples. Especially, as a method of obtaining data for grasping sequential visual perception landscape, the researcher employed [momentum sequential viewpoint setup] according to [the interval of pointers arbitrarily] and fisheye-lens-camera photography using the obtained omni-directional angle visual perception information. As a result, in terms of viewpoint selection, factors like approach road form, change in circulation axis, change in the ground surface level, appearance of objects, etc. were verified to make effect, and among these, approach road form and circulation axis change turned out to be the greatest influences. In addition, as a result of reviewing the effectiveness via the subjects, for the sake of qualitative evaluation of landscape components using the VR picture image obtained in the process of acquiring omni-directional angle visual perception information, a positive result over certain values was earned in terms of panoramic vision, scene reproduction, three-dimensional perspective, etc. This convinces us of the possibility to activate the qualitative evaluation of omni-directional angle picture information and the study of landscape through it henceforth.

• Journal of architectural history
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• v.21 no.6
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• pp.77-90
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• 2012

The typical form of Indian Stupa, which is going to understood the gradual development and various forms at the Kushan-era Stupa. Buddhist art and architecture of the Kushan-era was influenced Gandharan Hellenistic culture of the foreign. And indigenous Indian cultures of mature was visually big change. The Kushan-era Stupa has been ten feature. First, a circular podium at typical form of the initial Stupa was constantly changed. Second, is the Stupa of the overlaps and increase podium. Third, the Stupa has been square podium. Forth, is down scale of Anda(Bokbal). Fifth, increases the Stupa and Railing smaller, and Change the position of the Torana(gateway). Sixth, changing the target of the faith, thereby a statue of Buddha has been added in the Stupa. Seventh, around the main Stupa and podium are made in a tabernacle. Eighth, the developed spokes structure was added to on the podium inside. Ninth, crosswise plan appears unlike general Stupa. This type has relevance with Tower Stupa. Tenth, the Votive Stupa was added to the temples and Apse type chaitya has been developed.

• Journal of Environmental Science International
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• v.27 no.11
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• pp.1049-1057
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• 2018

This study aims to analyze and compare environmental attitudes of interest groups, including visitors, local residents, Buddhist monks, and staff of the Korea National Park Service in Gayasan National Park. To achieve this purpose, five hypotheses were formulated and tested. While three hypotheses were statistically rejected, two were accepted. In every interest group, the environmental attitude level of women was higher than that of men. Local residents particularly showed statistically significant differences in accordance with occupation. The difference in environmental attitude between visitors and local residents was not statistically significant. Finally, the environmental attitude level between interest groups was divided into three groups. The staff of the Korea National Park Service showed the highest level of environmental attitude, followed by Buddhist monks, and a group of visitors and residents recorded the lowest. However, the average level of environmental attitude of every interest group scored above the mid-point of 3. Therefore, it can be concluded that there exists no difference between or conflicts among interest groups related to strengthening conservation and management policies regarding the protection of Gayasan National Park.

• Journal of architectural history
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• v.28 no.5
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• pp.19-26
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• 2019

The subjects of this study were limited to Silla buddhist temple remains in the 6~8th century, where the excavation survey report was published and the details of the remains of the corridor are revealed. Since the corridor completes the structure of temple and is involved in formation of the space, the building plan for corridors is thought to have an intention linked to the entire temple. Thus, more closer study is required for this construction plan to identify the role of corridors. The corridor is a building that has a low architectural hierarchy and completes the layout and composition of the temple. In the unit planning of the corridor, unit were designed to be of a certain size in the temple layout. Then, the overall scale was made by adding the fixed size of unit. The combination of corridors are the combined points of paths and were used as visual points. The structure of the corridor was constructed to be adjusted according to the size of the main compartment of the building to which it was connected and inserted under the roof of the building. The adjustment of the unit changed in the range of 0.5 to 2 of Silla's system of measurement. The usage of embedded pillar in the corridor presents a new perspective on Silla architecture.

• Journal of architectural history
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• v.17 no.3
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• pp.61-80
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• 2008

The purpose of this study is to discover the characteristics and the change of the framed structure with triple beam. 61 existing buildings with the triple beam structure were selected and analyzed extensively. The result of this study could be described in detail like below. The triple beam structure is used in the highly graded and symbolized building like the Buddhist sanctum and the Confucian sanctum. And the triple beam structure was chiefly used in $1600{\sim}1800's$. Generally, 1 Koju-type with Toikan(退間) is applied to the triple beam structure. Despite of the sameness of framed structure, there is a tendency that the rear Toikan(後退間) is used in the Buddhist sanctum and the front Toikan(前退間) is used in the Confucian sanctum. This different application of the Toikan(退間) resulted from the different spatial characteristics which reflect function and grade of the building. The application of Sangjungdori(上中道里, upper purlin) and two Danyeon(短椽, short rafter) is a necessary consequence, because Jungbo(중보, middle beam) is located between Daebo(대보, beam) and Jongbo(종보, small and high located beam) as an additional member of frame. And these are essential characteristics of the framed structure with triple beam. The triple beam structure is formed in a transitional period, as the result from eliminating the inner high-column from the 2 Koju and double beam structure. Though the Daebo is longer, the structure is more stable. But the rate of application of the triple beam structure is low, because it does not exceed the double beam structure in merits. Some of buildings with the triple beam structure has the asymmetrical characteristic in design, which is appeared in the latter period of Joseon Dynasty.

• Journal of architectural history
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• v.27 no.2
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• pp.113-124
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• 2018

This study investigates the relationship of two architectures 'Kim Sa-haeng' and 'Park Ja-cheong.' They were the architects whose architecture were established and well known however they were not acknowledged by the people. Because they were not revealed under the large-scale national construction in complicated circumstances at home and abroad. The results were as follows; First, Kim Sa-haeng who was an overseas architect in Yuan dynasty stood out in all areas of architecture. Particularly in making royal tombs; His works were recognized as the most beautiful royal tombs ever existed and was later on followed by the Joseon dynasty. Second, Park completed the construction of Joseon's by faithfully reflecting on the discussed process of Neo-Confucian while coming after the time of the construction of Kim Sa-haeng. Third, although Kim Sa-haeng was a vassal of the Buddhist nation in Goryeo, he built the Moon-myo, a Confucian inspired temple of Joseon. Park Ja-cheong, who continued to build Kim Sa-haeng's architecture, reproduced Kim Sa-haeng's confucian's temple of Joseon dynasty while modifying it according to the situation in Joseon dynasty. The constructions of the two architects' monuments continues unabatedly. Their architecture has continued without massive changes.

• Journal of the Korean Institute of Landscape Architecture
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• v.26 no.4
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• pp.125-134
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• 1999

To analyze in detail the cognitive factors in the sense of place in Korea traditional temples and their occurrence and significance, the questionaring was conducted about the actual condition of visitor's using of and preference for Pulkuksa Temple as an object of the investigation. The result from the analysis of the visitors' sense of respective factors forming the image of the temple is as follows: 1. While the male visitors for outnumbered the female, the female visitors are more satisfied with the senses of the temple than male. The younger visitors are larger in number while the older visitors have the more satisfaction. It took the largest number of the visitors at least three hours to come to the temple. The most numerous are the visitors who came to the temple. The most numerous are the visitors who came to the temple by their own cars. The visitors are coming not only from the Kyunsang Provinces but from all over the country and they made a family trip to the temple. 2. 86 people among the questionees replied that the Tower stands best for Pulkuksa temple. The second largest number of the questionees replied that the main sanctuary does. The third largest number of the questionees replied that the natural environment does. 3. The visitors who came to the temple for sightseeing showed their highest preferences for each of the main sanctuary and the tower. The buddhist visitors also showed the same tendency as non Buddhist ones in their preference. 4. On the whole, the space factors such as buildings and scenes which represent Pulkuksa Temple are the towers such as Sukka Tower and Tabo Tower, the sanctuary buildings such as main sanctuary, the natural scenery such as Toham Mountain, and the steps such as Chungwun-Kyo and Paekwun-Kyo. 5. The potential factors to explain the structural characteristics of the scenery in Pulkuksa Temple are revealed to be a factor of overall valuation, of orderliness, of individuality and of comfortableness, through hypothetical. T.V was 54.1% and the orderliness of Sukkatap was highly evaluated in factor score analysis.

• The Journal of Natural Sciences
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• v.14 no.1
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• pp.63-81
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• 2004

It is the purpose of this study to arrange in ornamental trees and shrubs the planting that leads to an appropriate type of templescape. The study was designed primarily as an examples for each Buddhist temple which desires further decoration with several ornamental plants, doubles the effectiveness of the Sen-Buddhist meditation, and boosts tourists' attraction. To investigate the planting status and type of trees and shrubs in the precincts of Buddhism temples, We close three temples : They are Nagsansa, Boolgoogsa and Booseugsa, which are intermonatane area temples all together. The results investigated were summarized as follows :1. Planting status and pattern in temples Open spaces of the Daewoogjeon in all temples, a main Sanctuaries in temple buildings, where Buddha is enshrined in, we could not find any kind of trees of shrubs to be planted.Muryangsujeon, a symbol of "Future", which can be also found at Boosugsa temple, is living in Western Elysium world and takes mercy on mankind of this life. Taxus cuspidata was planted at this Muryangsujeon, known as an immeasurable bliss building, where an Amitabha is enshrined in.Total 25 species of trees and shrubs were planted around Birozani building of Buddhist temples, Birozani is enshrined at the Birojion of Boollgoogsa temple.The buddhist Goddess of Mercy which is a buddhist saint for pursuit of fortune and blessing to relieve the mankind is enshrined at Wonchonjeon, Daebijeon and Kwaneumjeon which are able to observe at both Boolgoogsa and Nagsnsa temples, where Euonymus japonicus trees including other 26 species could be found in common at both temples.2. Correlation between trees/shrubs and temple buildingsTrees and flowers symbolizing Buddha are often planted as material sources of gardening to decorate : They are Logerstroemia indica as Buddha's flower, Viburmum opulus var. calvescens resembling Buddha's head, Tilia mandshurica producing the beads of rosary, Gardenia jaminoides Ellis with white flower blade and flower of bliss, not flower to this day and Lotus flowering clearly in the pond filling with dirty water which is able to clarifies the world full of crime, infidelity and injustification. Among these Buddhist' plants, however, Logerstroemia indica could be found in all three temples, and Viburmum opulus var. calvescens at both Nagsansa and Boosugsa. Also, Lager stroemia indica was planted at all three temples and Viburmum opulus var. calvescens at both temples of Nagsansa and Boosugsa. Tilia mandshurica and Gardenia jasminoides Ellis were not found in any temples which might become the subject of investigation.In relation of the buildings of each temples as a sanctified space, the planting of trees and shrubs was not considered for the arrangement, templescape architecture or species. And, also, we could not find in the study any special relationship of trees/ shrubs with the characteristics of temples.With the results obtained through precise studies we presented here in this paper newly designed model of templescape in intermane buddhist temple which can be applied for planting and arrangement of trees or/and shrubs. Basic principles of model in mind are:To consider the correlation of the dominant between plants and temple buildings.To plant trees/shrubs for special functions as well as conditions of temple location.To make tree arrangement correlating to Buddhism spirit.To induce environment friendly plants to be planted, suitable to regional conditions.This redecorated model of templescape might be used as a canon of the tree planting and arrangement in the precincts of Buddhism temples.