• Journal of architectural history
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• v.14 no.3 s.43
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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.

• Korean Journal of Heritage: History & Science
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• v.45 no.4
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• pp.38-53
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• 2012

This paper investigated the construction year of 'Jeongnimsa(定林寺)temple in Buyeo(扶餘) through the recent archaeological records. First, the composition of land for the construction of temple was linked with Gwanbukri(官北里) sites which is estimated as palace. The composition of land for the palace was formed at late 6th century. Second, the several furnace sites was discovered under the foundation soil layers for the construction of temple. Reference to the pottery excavated from the previous surface indicates that the workshops having been operated a period of time after the transfer of the capital to Sabi(泗?). These workshops having been operated before the construction of roof-tile buildings which were followed by the large-scale composition of land for the palace at Gwanbukri sites adjacent to the north of 'Jeongnimsa. The pottery, roof-tiles and chinese porcelain which were included in the earth laid on the ground for the construction of temple also indicates that the construction year of temple do not go up to shortly after the transfer of the capital to Sabi. This is related with that wooden pagoda would have been present before stone pagoda and the foundation of the wooden pagoda would have soared into the ground. Last, the building layout of temple is familiar to Iksan(益山) Mireuksa(彌勒寺址) temple site than the temples of Buyeo such as Wangheungsa(王興寺址) temple site. This imply that Jeongnimsa temple was not constructed shortly after the transfer of the capital to Sabi like the opinion of the existing. Jeongnimsa temple was probably constructed at late 6th century when composition of the Sabi city was actively made.

• Journal of architectural history
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• v.21 no.1
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• pp.83-98
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• 2012

The starting point of this study is the concerning of simple behavioral pattern that whoever enters the inner space with taking off his shoes should go out from the position where he laid his shoes. The using of Ondol (floor heating room) and Maru (lifted wood floor) had changed the architectural space from chair-sitting to floor-sitting space, and it also made the behavior of taking off the shoes at the entrance of building and stepping on the lifted floor. This simple behavior has possibility to make lots of changes to the culture of architectural design. With this noticeable point, this paper is talking about the cultural feature of Korean traditional architecture, especially about the influence of tanking off and putting on shoes. The matter of shoes has changed diverse aspects of building and layout planning. It maximized the difference between front and rear part of building and characterized the lateral extension of Korean traditional house. The ritual space also had evolved from chair-sitting to floor-sitting space according to the type of ritual behavioral pattern. The change on the single building level had influenced on the layout planning of architectural complex. For examples, the parallel layout of ChangDeok-gung palace and the long sequential process to the main pavilion of Buddhist temple are the result of the matter of shoes. And NuGak(樓閣), the double-storied pavilion, on the axis of entering sequence's node is one of the unique planning elements that makes possible to go through the building without taking off the shoes and also makes upper level space for staying. In short, Korean traditional architecture that has the chair-sitting spatial origin of the East Asian cultural sphere has pursued new architectural issues and planning methods according to evolution to the floor-sitting culture.

• Architectural research
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• v.13 no.4
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• pp.31-42
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• 2011

This study notices that all religions in Central Asia from the fourth century through seventh century C.E. provided considerable hands in keeping a uniform unity through a process of assimilation, although art and architecture were greatly stimulated by the creative genius of the many people. The study thus intends to argue that the common ideas of rituals and primitive forms of religious shrines lead the square-based layout of Buddhist shrines the unity and universality in the architectural products of particular regions or epochs: i.e. the "square-based plan" in Buddhist temples of Central Asia was a significant prototype in the synthesis with pre-Buddhist architectural models and Buddhist universal ideas. Thus, this thesis notes that they did not lose the universal principles of the Buddhist shrine plans due to ritual functions, and even there have been never differences from pre-Buddhist building models remarked by the periods and the venues in which they were produced, although there had been continuous evolutions and adaptive transformations in the local tastes of religious architecture. Accordingly, this study discusses how such plans in Buddhist architecture had been consistently produced within that regional style also representative of the local idioms of architecture, and how they were adopted in the sites, founded on the composition of ritual functions. The foreign architectural cultures were selectively chosen getting along with local building types of each site according to each taste for architecture as a result.

• Korean Journal of Heritage: History & Science
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• v.47 no.4
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• pp.120-135
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• 2014

There is a necessity of re-research about Geumgangsaji temple site as reviewed recently confirmed typical temple arrangement of Baekje. The purposes of this study are, determine that building remains and layout patterns using Ground Penetrating Radar, and identify that the location and terrain changes of Geumgangsaji using aerial photographs and a numerical map by GIS. In the GPR result, it was confirmed that new building sites in the west and the north area which in Geumgangsaji is more wide. In addition, it was found that the temple is located on stable river terrace with low soil loss. And this site has spontaneous drainage system for the optimum position.

• Journal of architectural history
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• v.12 no.3
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• pp.163-179
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• 2003

The records of about 60 travel essays of the Hall of Bhaisajyaguru(Healing) Budda which was built in Chung Yang Temple passed down since 1525. The chronological change of that Hall architecture according to each period was traced upon. The building structure of the Hall of Bhaisajyaguru Budda which has a roundabout way, and 6 pillars inside, sometimes each 6 pillars inside and outside is hexagonal, one story building in Japanese colonial period(picture 3-1) or the present(picture 3-3). The panaromic picture of Chung Yang Temple shows no alterations of the layout of buildings(picture 1-1), in which the Hall of $Praj{\tilde{n}}{\bar{a}}$(般若殿), the main building in the center and the Hall of Bhaisajyaguru(Healing) Budda, three story stone pagoda, stone lighthouse in front of it became the central axis. The Hall of Bhaisajyaguru(Healing) Budda remained as it was until Japanese invasions in 1592 and 1597. However, it was greatly damaged by the flood in 1717. It was newly built by Lee Ha Gon's leading in 1717-1732. At that time, the interior design was changed. With Bhaisajyaguru(Healing) Budda, 53 Buddhas and ${\acute{S}}arira$ of Stone stupa which show itself by the flood in 1717 was located in the image of the Mountain of Chunchuk or Cheontae like Yu Jeom Temple. The doors of this Hall are located in the front and back. In the four walls each, two realistic and cubic buddhism pictures were drawn, The color of those picture was partly taken off in 1671 and repainted in 1714. The new building in 1717-1732 regained its colorful appearance. However, the names written beside each Images of Buddha disappeared. The notable remark in these records is that some of these travel essays in 17th-18th centuries was calling this hexagonal hall as the octagonal one. It is very important records because it means that before 1525 the octagonal hall might have existed. Chung Yang Temple was rebuilt between 1976 and 1985 after the destruction in the Korean War. After the records are carefully read, the full scale excavation about this historic site was not done yet. The interesting issue of the existence of octagonal building will be resolved by the full scale excavation.

• Journal of architectural history
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• v.9 no.1 s.22
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• pp.7-25
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• 2000

The purpose of this study is focused to the historic changes of Yungnam-Ru(嶺南樓), which are based on the site layout, and architectural forms in architectural building history and historic periods analyzed with the historic reference, paintings, and photos. This study is to search the alteration of the types of axis and the formation of spaces in Yungnam-Ru which is the Ru-Gak(樓閣) The conclusion of the architectural changes from the historic period and architectural form which is the belows. The first Yungnam-Ru by name had been used to be called, before it was re-called Yungnam-Ru by Kim Ju in 1365. Therefore, the hypothesis in naming Yungnam-Ru form assumption that the building under the name of Yungnam-Ru was re-named by Kim Ju from the Old Budist Temple called Yungnam-Sa, should re-considered in history. The second, it is considered that Milyang-Sibyi-Kyungdo(密陽十二景圖) as the painting can only be seen the site layout in 1542. It could be compared the differences of the site layouts from in 1542 to the present time. At that time Nyungpadang(凌派堂) was connected the main buildings called Yungnam-Ru Chimrudang(沈流堂),building was seperated with the Yungnam-Ru at that period. In 1542, the main Building(Yungnam-Ru) was consist of 5 spans of columns(from the front) and 2 spans of columns(from the side). Now, the main Building(Yungnam-Ru) has the 5 spans of columns from the front, and two spans of columns short from the side, compared to the present facade. At the past, Chimrudang(building) has the two spans of columns and one span of columns short, compared to the present facade. The third, It supposed that main building, Nyungpadang and Chimrudang in the composite of facade was connected with Wolrang(月廊) and Hunrang(軒廊) after invatioin from japan in 1592. 1844, (Chosun dynasty, Hunjong 10) the Yungnam-Ru was re-builted by maintaining the same concept in site layout of the past, and finally the three buildings was put together with Wolrang and Hunrang. As a result, the plan of the Yungnam-Ru was expanded with many aspects. From 1542 to 1844, the present site-layout gradually completed with three buildings which was spatially connected. The forth, in the middle age of Chosun dynasty, after added Gaeksa(客舍), the building is for the government officer staying temporally from outside province) in the site, the site layout was greatly changed with volume of building. In 1844, the Yungnam-Ru as the Nugak belongs to Miljukwan(密州館) was expanded spacially and formally. After that time, the burned buildings could not have been re-built because of aspects in government ability and economical ability.

• Journal of architectural history
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• v.19 no.3
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• pp.7-29
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• 2010

The form of the Wangheungsa Temple's wooden pagoda site is that of the traditional form of the wooden pagodas constructed during the Baekjae Period. Likewise, it is an important ruin for conducting research on the form and type of the wooden pagodas constructed during the Baekjae Period. In particular, the method used for the installation of the central pillar's cornerstone is a new technique. The purpose of this research is to restore the ruin of the Wangheungsa Temple's wooden pagoda of the Baekjae Period that remains at the Wangheungsa Temple's wooden pagoda site. Until now, research conducted on the wooden pagoda took place mostly centered on the Hwangryongsa Temple's wooden pagoda. Meanwhile, the reality concerning Baekjae's wooden pagoda is one in which there were not many parallel cases pertain to the design for restoration. This research paper wants to conduct academic examination of the Wangheungsa Temple's wooden pagoda to organize the intention of design and design process in a simple manner. This research included review of the Baekjae Period's wooden pagoda related ruins and the review of the existing wooden pagoda ruin to analyze the wooden pagoda construction technique of the era. Then, current status of the Wangheungsa Temple's wooden pagoda site is identified to define the characteristics of the wooden pagoda, and to set up the layout format and the measure to estimate the size of the wooden pagoda in order to design each part. Ultimately, techniques and formats used for the restoration of the wooden pagoda were aligned with the wooden pagoda of the Baekjae Period. Basically, conditions that can be traced from the current status of the Wangheungsa Temple site excavation using the primary standards as the standard. Wangheungsa Temple's wooden pagoda was designed into the wooden pagoda of the Baekjae's prosperity phase. The plane was formed into $3{\times}3$ compartments to design into three tier pagoda. The height was decided by factoring in the distance between the East-West corridors, size of the compartment in the middle, and the view that is visible from above the terrace when entering into the waterway. Basically, the origin of the wooden structure format is based on the Goguryeo style, but also the linkage with China's southern regional styles and Japan's ancient wooden pagoda methods was factored in. As for the format of the central pillar, it looks as if the column that was erected after digging the ground was used when setting up the columns in the beginning. During the actual construction work of the wooden pagoda, central pillar looks as if it was erected by setting up the cornerstone on the ground. The reason that the reclaimed part of pillar that use the underground central cornerstone as the support was not utilized, was because the Eccentric Load of the central pillar's cornerstone was factored in the state of the layers of soil piled up one layer at a time that is repeated with the yellow clay and sandy clay and the yellow clay that were formed separately with the $80cm{\times}80cm$ angle at the upper part of the central pillar's cornerstone was factored in as well. Thus, it was presumed that the central pillar was erected in the actual design using the ground style format. It is possible to presume the cases in which the reclaimed part of pillar were used when constructed for the first time, but in which central pillar was installed later on, after the supplementary materials of the underground column is corroded. In this case, however, technique in which soil is piled up one layer at a time to lay down the foundation of a building structure cannot be the method used in that period, and the reclamation cannot fill up using the $80cm{\times}80cm$ angle. Thus, it was presumed that the layers of soil for building structure's foundation was solidified properly on top of the central pillar's cornerstone when the first wooden pagoda construction work was taking place, and that the ground style central pillar was erected on its upper part by placing the cornerstone once again. Wangheungsa Temple's wooden pagoda is significant from the structure development aspect of the Korean wooden pagodas along with the Hwangryongsa Temple's wooden pagoda. Wangheungsa Temple's wooden pagoda construction technique which was developed during the prosperity phase of the Baekjae Period is presumed to have served as a role model for the construction of the Iksan Mireuksa Temple's wooden pagoda and Hwangryongsa Temple's wooden pagoda. With the plan to complement the work further by excavating more, the basic wooden pagoda model was set up for this research. Wangheungsa Temple's wooden pagoda was constructed as at the Baekjae Kingdom wide initiative, and it was the starting point for the construction of superb pagoda using state of the art construction techniques of the era during the Baekjae's prosperous years, amidst the utmost interest of all the Baekjae populace. Starting out from its inherent nature of enshrining Sakyamuni's ashes, it served as the model that represented the unity of all the Baekjae populace and the spirit of the Baekjae people. It interpreted these in the most mature manner on the Korean peninsula at the time.

• The Journal of Natural Sciences
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• v.16 no.1
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• pp.111-128
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• 2005

This study was conducted under the theory of hermitage ever built from buddhist belief. Directing to hermitages within temples of Korea Jogye Order, we focused on the layout correspondence relationship among them. and 161 hermitages were the first object of the investigation. For the accomplishment of the research purpose, the general epitome and spatial specification through various literature studies, on-the-spot survey and personal communications with a lot of priests were made. As one of the basic surveys, the foundation year were thoroughly investigated, followed by the form of building, main buddha and hermitage name. The results obtained were summarized as follows : Forty five hermitages which are equivalent to twenty eight percent of total hermitages within the parish-level temples of Korea Jogye Order, were built in shilla Dynasty and twenty hermitages that are 12.4 percent of the total were constructed in Koryo Dynasty and thirty seven percent of the total were founded during both of dynasties. This fact makes us to consider that many of hermitages in those days were constructed with the simultaneity of principal temple foundation which means hermitage had responded the spirit of the times. Every hermitage has its main Buddha and this thing happened that each hermitage enshrines its main Buddha according to the thought which was developed with the Buddhism expansion and sutra that is in accordance with their own intention. .Basically a capital temple has differed in its central sanctum in accordance with resourceful sutra, and, at the same time, twenty seven in avatamsk sectenshrine for Sakyamuni as their sanction and eight for the Merciful Goddess and 42.7 percent for Chajang's hermitages. The name of hermitage not only represents its symbol but comprises the characteristic meaning of ascetic practice. 31.7 percent of the hermitages studies was found to have the names of relating to 'ascetic practice' or 'thought' followed by the 'nature' or 'environment' to 21.7 percent.

• Korean Journal of Heritage: History & Science
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• v.53 no.3
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• pp.80-109
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• 2020

The Sacheonwangsa Temple in Silla is an esoteric temple that was founded provisionally in 670, and was completed in 679. This study attempted to elucidate the planning method of the Sacheonwangsa Temple based on the results of research on excavations and investigations into its construction processes and construction measures thereof. The research results are as follows. (1) In the site construction, assuming the size of one Bang (坊) on the south of Nangsan Mountain, after dividing the north-south width into three equal parts, there is a possibility that two of these parts were set to the flat portion. (2) In the 'Jochang (祖創, 670)', it is estimated that an area of 300 cheoks by 300 cheoks was postulated on the flat surface, and, as an initial conception, the mandala's plane design of the outer square 2 hasta (3 cheoks) and inner square 1 hasta (1.5 cheoks) was originally devised for the setting of 'Mudra (神印)', and an area 100 times greater has been set as the basis in the scale and layout planning of the central block. (3) During 'Gaechang (攺刱, ~679)', it is judged that because of the narrowness of the distance between the Pagoda and Geumdang Hall, which occurs when the center of the Geumdang Hall coincides with the center of 'the first stage of the foundation (先築基壇)', the scale and layout planning were adjusted from the initial conception. (4) The arrangement of the building was determined by dividing the fixed size of the central block (280 cheoks by 320 cheoks). Specifically, the east-west direction is set on the quartile's line of the east-west width of the central block, and in contrast, the north-south direction is based on the structural characteristics of the central block. It is presumed that the position of the transept was determined through the division and adjustment of the column spacing of the east-west corridor, then the Geumdang Hall and Altar were based on this. (5) The scale of the Geumdang Hall and Pagoda is determined by the petition of the division by the unit fraction starting from the quartile's line of the central block's east-west width. This planning is understood to be based on the self-similarity, which is rooted in the mandala's plane design as the model.