• Journal of the Korean Association of Geographic Information Studies
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• v.10 no.2
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• pp.139-151
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• 2007

This study conducts quantitative analysis with the use of GIS of characteristics of Buddhism relics spatial locations such as Buddhist temple sites. With the intention of analysis of the generally known Buddhist temple site locations from spatial side, following the Buddhism relics sites state, the present conditions of Buddhist temple sites was analyzed from the spatial point of view. The results of the present study are that, comparing with general location analysis, different characteristics of competitive strength which maintains Buddhist temple sites functioning until now are showing. In case of such cities as Chuncheon and Wonju, Buddhist temples exist in the areas of high locational competitiveness, and most of them were located in the areas which with relatively poor environment. On the other hand, comparing with Samchuk city case, the location environment of Buddhist temples there turned out to be excellent. Such results show that we can discover the special characteristics of Buddhism which holds the entire history for the space called the Korean Peninsula.

• Journal of architectural history
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• v.24 no.4
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• pp.55-64
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• 2015

This paper aimed to identify architectural historical meaning of the brick-constructed platform of the west hall in Hwangnyoungsa buddhist temple site based on studying published the excavation survey report and comparing with other platforms of Silla remains. Mass and height of the building has a hierarchical structure within a buddhist temple site, this is applicable in Hwangnyongsa. So in case of a rank equal to or lower buildings than the west hall, those of platforms were built of brick-constructed. As stone relics, jidaeseoks are very narrow, I think that wooden pagoda and main hall's platform were built of brick in first construction period. West hall's platform was built at the late 6th~the mid of 7th century, these brick-remains were considered as a quite earlier construction period relics. Because in west hall there is no jidaeseok under bricks, and all bricks relics have a rectangular shape.

• Journal of architectural history
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• v.11 no.4 s.32
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• pp.117-128
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• 2002

This paper aims at proposing constructional intention and aesthetic consciousness in the architecture of Jajang-temple, which was originally built by the great monk, Jajang in 7c. The results are as follows : 1) The layout and form of buildings in Jajang-temple were remarkably followed the situations and shapes of natural rocks related to Gumwa legend about the original establishment of the temple. 2) As natural rocks were penetrated into both the inner and outer space of buildings and so artificial skills were more or less restrained, it seems to be short of geometrical regularity, symmetry and formal integrity. 3) However it can be said that these architectural treatments were based on the aesthetic consciousness, so called In-Cha and Jol-Bak, which were conceived by intellectual elites in Chosun dynasty.

• Culinary science and hospitality research
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• v.19 no.4
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• pp.40-55
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• 2013

This study aims to suggest a way for temple food to take a differentiated position in the foodservice industry along with providing useful data for efficient management of temple food. To do this, it examines what influence the characteristics of temple food has on satisfaction with the food and verifies how the types of religion adjust the relationships between the characteristics and the satisfaction. The consumers who frequent temple food restaurants in Seoul and Gyeonggi areas were selected as the sample for this study, and a survey was conducted to those over the age of 20 via self-administered questionnaire from May 1st to June 30th, 2012. A total of 500 copies were distributed and 476 copies were selected as suitable from 488 copies collected for reliability and factor analyses using SPSS 18.0. The proposed research hypotheses were verified with a regression analysis and a multiple regression analysis. The results of this study are as follows. First, the characteristics of temple food have a positive influence on satisfaction with the food. Their subordinate factors such as situation, function, and consistency have positive(+) effects on the satisfaction. Next, it shows that religion does not play a regulatory role in the relationships between the characteristics of temple food and satisfaction with the food.

• Korean Journal of Heritage: History & Science
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• v.36
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• pp.241-266
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• 2003

Glass pieces excavated from Mireuksa Temple dated $7^{th}$ century A.D. were characterized by chemical composition, specific gravity and melting point. Lead isotope ratios of lead glasses were also compared with those of lead ore to attribute which lead ore was delivered for making lead glass. It was known that some lead glasses found in Japan were similar with those of Mireuksa Temple as comparing the data of chemical composition and lead isotope ratios. Characteristics of lead glass from Mireuksa Temple Thirty five glass pieces of Mireuksa Temple were analyzed for five oxides and found that all was lead glass system(PbO-$SiO_2$) with the range of 70~79% for PbO and 20~28% for $SiO_2$. The concentrations of oxides such as $Al_2O_3$, $Fe_2O_3$ and CuO were below 0.4%, 0.3% and 0.9%, respectively. Principal component analysis(PCA) as a statistical method was carried out to classify glasses with the similarities of chemical concentrations. The result of PCA has shown that three groups of glasses were created according to the excavation positions and two major oxides(PbO and $SiO_2$) greatly contributed to the dispersion of glasses on principal component 1(PC1) axis and trace element oxides($Al_2O_3$ and $Fe_2O_3$) for PC2 axis. Most of lead glasses were greenish by the efficacy of iron and copper oxides and some showed yellowish-green. The gravity of lead glasses was about 4.4~5.4 and estimated melting point was near $670^{\circ}C$. Lead isotope ratios of glasses were analyzed and found quite close to a lead ore from the Bupyeong mine in Gyeonggi-do. Comparison with lead glasses found in Japan Lead glasses of Mireuksa Temple were compared with those of Japan on the basis of chemical and physical data. Chemical compositions of Japanese lead glasses dated $7^{th}{\sim}8^{th}$ century A.D. were nearly similar with those of Mireuksa Temple but lead isotope ratios of those were separated into two groups. Three distribution maps of lead ores of Korea, Japan and China with lead isotope ratios were applied for lead glasses found in Japan. The result have shown that the locations of lead glasses from Fukuoka Prefecture coincided with the region of northen part of Korea and similar with those of Mireuksa Temple and lead glasses from Nara Prefecture dated $8^{th}$ century A.D. were located in the region of Japanese lead ore. This research has demonstrated that lead glasses of Mireuksa Temple conveyed to Miyajidake site, Fukuoka Prefecture around $7^{th}$ century A.D. and glass melting pots and glass beads excavated from Nara Prefecture confirmed the first use of Japanese lead ore for production of lead glasses from the end of $7^{th}$ century A.D.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.3
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• pp.114-121
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• 2013

Gwaneumhyeonsanggi is a writing of praise of the incarnated White-robed Gwanseumbosal by Choi Hang which King Sejo witnessed at the top of Damhwajeon during his visit to Sangwonsa Temple. In Gwaneumhyeonsanggi, White-robed Gwaneumhwahyeondo drawn by a painter is attached, which demonstrate the feature of Sangwonsa temple in the early Joseon period. This study aimed to examine the landscape features of Sangwonsa in the early Joseon period by records and picture in Gwaneumhyeonsanggi. As a result, it was determined that the building display, spatial structure, building type and landscape arrangement seemed to be unique compared with other temples. In particular, the treatment of scenic stone(景石) is important in terms of landscape because it complements existing ideas and concepts that the temple landscape was mainly made of water as the main resources. Also the trees around the temple shown in the picture in can be compared with the current state of the data is valuable.

• Journal of the Korean Society of Costume
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• v.63 no.4
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• pp.30-43
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• 2013

This study provides suggestions of cultural product design contents by using the cloud-shaped gong in traditional temple culture in order to find a high value-added approach. The research herein is part of cultural design contents projects embedded with the spiritual value and symbolic connotation of temple culture. This would be meaningful to enhance its degree of utilization. This can also be a way to find a strategic alternative to a high value addition of temple stay and dissemination of temple culture. For the research methodology, literature was reviewed over temple stay and Bulgeonsamul. For motive design and development of cultural product design, both Adobe Illustrator CS3 and Adobe Photoshop CS3 were used as computer design program. The template image of cloud-shaped gong for basic motive design was selected from those available at the domestic temples for accurate depiction of its head and body. Finally, samples were adopted from those temples of Gounsa, Songgwangsa, Guinsa, Hwaeomsa, and Naesosa. For each motive, different colors were applied and ten basic motives were practiced in total. By repeating the process for these motives, three types of textile design were prepared. T-shirt designs used a round neckline as basic form, and it was designed for sleeved and sleeveless styles. Apron designs stressed V-neckline and two types were processed: one for the back seam line and the other for side seam line. Pendants were designed with modern and luxurious image so that so that it could be used in various types of accessories. Designs for the bedding applied pattern design of the motives and this was done in a way that gave the images a sense of stability and splendor.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.238-259
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• 2021

Gameunsa Temple is a Buddhist temple from the mid-Silla period. Construction began during the reign of King Munmu and was completed during the second year of King Sinmun's reign (682). This study is based on the results of excavations at the Gameunsa Temple site, exploring the findings presented in the literature in the field of history. This study also investigates the characteristics of the construction plan of Gameunsa Temple and its correlation with the political, social, and religious environment of the time. The results of the study are as follows: (1) First, it is confirmed that all of the buildings in the central block of Gameunsa Temple, such as the pagoda and corridor, the central gate, and the auditorium, fit within 216 cheoks by 216 cheoks (Goguryeo unit of measurement, estimated dimensions 353.30 mm), in terms of the base structure. This fact is highly significant considering the intent of the King in the mid-Silla period to advocate Confucian political ideals at the Donghaegu sites (Daewangam, Igyeondae Pavilion, and Gameunsa Temple), as confirmed by the relationship between the 'Manpasikjeok legend' and the Confucianism of the etiquette and the music; the relationship between the name of the 'Igyeondae Pavilion' and the 'I Ching'; and the relationship between the 'Taegeuk stones excavated from the Gameunsa Temple site' and the 'I Ching.' Additionally, it may be presumed that the number in the "Qian 216" on the Xici shang of 'I Ching' was used as a basis for determining the size of the central block in the early stages of the design of Gameunsa Temple. The layout of the halls and pagodas of Gameunsa Temple was planned to be within a 216-cheok-by-216-cheok area, from the edge to the center, i.e., on the central axis of the temple, in the following order: the central gate and auditorium, the north-south position of Geumdang Hall, the south corridor, the east-west buildings of the auditorium and the winged corridor, the east-west corridor, and the central position of the east-west stone pagoda. (2) Second, the coexistence of Confucianism and Buddhism in the architecture of Gameunsa Temple is based on the understanding of the Golden Light Sutra, originating from the aspirations of King Munmu to obtain the immeasurable merits (陰陽調和時不越序 日月星宿不失常度 風雨隨時無諸災横) and the light of the Buddha, which is metaphorically represented by the sun and the moon illuminating the whole world of Silla, a new nation with a Confucian political ideology, for a long time by "circumambulating the Buddha (旋繞)". It is also presumed that Gyeongheung, who was appointed by King Munmu to be the Guksa in his will and appointed as the Gukro after the enthronement of King Sinmun, was deeply involved in the conception and realization of the syncretism of Confucianism and Buddhism.

• Korean Journal of Heritage: History & Science
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• v.50 no.2
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• pp.4-25
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• 2017

The Hoeamsa Temple of Yangju City was established at least during the late Korea Dynasty. This temple was rebuilt several times with the support of the royal family from the late Korea Dynasty to the early Joseon Dynasty. It was continually rebuilt in association with JiGong monk, HyeKeun monk, and MuHak monk. Hoeamsa temple was leading the Buddhist culture as a Buddhist center of the Joseon Dynasty . It was destroyed in the late Joseon Period. This site has been excavated several times since 1997. Various roofing tiles were unearthed. Of these tiles the edge of eaves are the artifacts showing the best features of this era. In this temple site has been excavated a variety of Sanskrit roof tiles. These tiles were made using superior technique. On the roof tiles are engraved Sanskrit mantras with a variety of 1 to 9 words. The jeongbeopkkye mantra(oṃ raṃ) and six-word mantra(oṃ ma ṇi pa dme hūṃ) were discovered the most. These mantras were believe to expel several evils from the Buddhist temple. It must have been that the six-word mantra culture became prevalent and provided a turning point in the history of Korean Buddhism. We can clearly know when some of the Sanskrit roof tiles were first manufactured. These roof tiles are the absolute standard of the other Sanskrit roof tiles excavated from different Buddhist temples. The master craftsmen must have been very skilled, understood the mantra very well, and had deep faith in the Sanskrit mantra. Hoeamsa Temple is a milestone in studying the Sanskrit roof tiles. More studies on various aspects are expected to be followed.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.151-168
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• 2004

The Mireuk Temple Stone pagoda is the largest scale of the existing Stone Pagoda in Korea. A research until now postulates that the Stone pagoda at Mireuk Temple site is composed of nine stories total. However it does not have any records of the detail, dimension, and related methods, etc, even though it is a tectonically large scale building. Only one source of the description is based upon a story which is a sort of Korean myth or traditional story (Samkukyousa, Mu dynasty), although a historical description from a myth or a story is a polemical issue and still needed research in order to prove the truth. One of the ways to make a proof of the truth is an architectural research from the typology of the plane. The types of the plane are differentiated from each era. Therefore, the typology of the plane presents a reason or a proof for the age of the pagoda. Furthermore, the typology of the plane is crucial part in the research of the historical style and it could help the historical style of the Mireuk temple stone pagoda. Research until now shows that the Mireuk temple stone pagoda is the genesis of the stone pagoda shaped after wooden one. It is impossible to find any previous one from the stone pagoda at Mireuk Temple site in Korea. So it is easier to find any previous example from the history of China because Buddhist pagoda-most pagodas are something to do with Buddhism-in Korea is introduced by India via China. This research presents the periodical variation of stone and brick pagoda in both countries. It concludes that the Mireuk temple stone pagoda has $7^{th}$ century's plane type.