• 대한건축학회논문집:계획계
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• 제35권7호
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• pp.81-88
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• 2019

The purpose of this study is to investigate the relations between brick and stone brick pagodas in all classes of pagoda with their construction and shape. Research objects of this study are brick and stone brick pagodas of National Treasure and Treasure and masonry pagodas that are similar to brick and stone brick pagoda. This study includes checking preceding researches, drawing questions from these preceding researches, and finding answers from these questions. The results of this study are as follows. First, pagoda of Bunhwangsa Temple, the first pagoda in the Silla Dynasty, was built as a masonry pagoda, not a stone brick pagoda. Second, roofs of stone brick pagoda barrows from brick pagoda's techniques for performance of material and ease construction. Third, brick or stone brick pagodas' base have Type II that has low and extensive foundation with soil and stones usually. Forth, Korean pagodas are categorized by their materials, construction methods, and shapes. Wooden pagodas, stone pagodas, and brick pagodas are categorized by materials, post-and lintel pagodas and masonry stone pagodas are categorized by construction methods, and pitched roof pagodas and terraced roof pagodas are categorized by shapes. Fifth, masonry pagodas of Buddhism that have shape of multi-story building were developed from Doltap, traditional stone stack, and they advanced with brick pagodas and stone pagodas to terraced roof stone pagodas and post-and lintel base brick pagodas.

• 건축역사연구
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• 제19권4호
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• pp.35-54
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• 2010

This study aims to examine the development process of the early stone pagodas of Unified Silla. The history of stone pagodas traces back to both Baekje and Silla in the Three Kingdoms period, but the styles and structures of pagodas began differently. In other words, Baekje attempted to recreate the wooden pagoda style, while Silla attempted to recreate China' brick pagoda style. These different stone pagoda cultures, around the unification of Three Kingdoms, underwent new style changes, and after the mid-7th century, some changes in the five-storied stone pagodas in Tapri appeared, and the milestone perfection of Silla's stone pagodas was achieved through those of Gameusa Temple and Goseonsa Temple. After the mid-7th century, Silla's stone pagodas accommodated some of Baekje's wooden pagodas' elements, shifted from the wooden pagoda style and developed into its own stone pagoda style. This is shown in numerous stone pagodas. However, in Silla's stone pagodas, including the three-storied stone pagoda in Hwagboksa Temple in 692, the size of the pagoda became small and underwent sudden changes. In other words, a new direction of Silla stone pagodas was presented in terms of how massive stones could be reduced, but they differed only in the reduced stone amount; the basic developed style of the Gameunsa Temple stone pagoda and the Goseonsa Temple stone pagoda inherited the traditional style. Thus, the construction of these two pagodas is considered to be significant in the Silla's history of stone pagodas.

• 헤리티지:역사와 과학
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• 제49권4호
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• pp.4-21
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• 2016

이제까지 호남지역의 석탑은 대체로 백제의 고토란 이유로 백제계 석탑에 대한 연구가 대부분이었다. 그러나 지정문화재를 중심으로 검토한 결과 호남지역의 석탑은 94기이고, 이중 고려시대에 만들어진 백제계 석탑은 15기, 신라계 석탑은 34기로 확인할 수 있었다. 이에 본 논문은 이제까지 백제계 석탑에 편중한 연구에서 신라계 석탑에 대한 검토를 통해 호남지역 석탑의 새로운 면모를 밝히고자 하였다. 석탑의 지역적인 배치를 통해 본 결과, 통일신라시대에는 전라남도에 치중하여 신라 석탑이 만들어졌다. 그러나 고려시대에 들어오면 호남지역 전역에 걸쳐 불국사 삼층석탑을 모방한 신라계 석탑이 건립된다. 이러한 점은 이전의 시기보다 신라계 세력의 호남지역에 대한 불교지배력이 강화된 것으로 판단된다. 이러한 현상은 백제계 석탑과 신라계 석탑이 공존하는 김제, 정읍, 순창 담양, 영암 강진을 중심으로 확인할 수 있다. 호남지역 신라계 석탑의 기단부의 형식은 이층기단은 21기, 단층기단은 12기이다. 이러한 현상은 신라 석탑이 가지고 있는 특징 중 하나인 이층기단을 계승하고자 했던 의도로 파악된다. 단층기단도 1매석, 또는 자연암반을 하층기단 삼아 단층기단으로 만들어진 탑도 2기가 있었다. 탑신부는 삼층석탑이 21기, 오층석탑이 12기이며, 1층탑신석을 1매석으로 만든 탑이 25기로 신라석탑의 전형적인 3층탑신부와 탑신석 1매석 제작 전통을 잘 계승하고자 하였던 것으로 판단된다. 그러나 옥개받침은 3단, 4단, 5단 등 그 구성방법이 다양하게 확인되었다. 전체적으로 이층기단을 가지고 있는 석탑 중 상층기단과 하층기단에 탱주가 있는 석탑은 16기 중 12기가, 삼층석탑은 21기 중 15기가 전라남도에 분포하고 있었다. 따라서 신라계 석탑의 정형성을 잘 계승하여 더 많이 유행한 지역은 전라남도임을 알 수 있었다.

• 한국지진공학회논문집
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• 제23권1호
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• pp.19-29
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• 2019

Recent earthquakes in Korea caused some damages to stone pagodas and thereby awakened the importance of earthquake preparedness. Korean stone pagodas which have been built with very creative style of material use and construction method are worthy of world heritage. Each stone pagoda consists of three parts: top; body; and base. However each tower is uniquely defined by its own features, which makes it more difficult to generalize the seismic assessment method for stone pagodas. This study has focused on qualitative preliminary evaluation of stone pagodas that enables us to compare the relative seismic performance across major aspects among many various Korean pagodas. Specifically an analytical model for multi-block stone pagodas is to be proposed upon the investigation of structural characteristics of stone pagoda and their dynamic behavior. A strategy for seismic evaluation of heritage stone pagodas is to be established and major evaluation factors appropriate for the qualitative evaluation are identified. The evaluation factors for overall seismic resisting behavior of stone pagodas are selected based on the dynamic motions of a rigid block and its limit state. Numerical simulation analysis using discrete element method is performed to analyze the sensitivity of each factor to earthquake and discuss some effects on seismic performance.

• 건축역사연구
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• 제27권2호
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• pp.63-78
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• 2018

Pagodas in Myanmar can be largely divided into Zedi and Pato. Zedi is a developed form of the early domed pagodas in India and Sri Lanka, which can be found in the introduction of Buddhism in Myanmar and the comparison of early pagodas in India, Sri Lanka and Myanmar. On the other hand, Pato is where statues of Buddha were enshrined, which is why many scholars referred to it as a temple. However, this study proposes that Pato shall be referred to as a temple-style pagoda in a form unique to Myanmar, based on the origin of Pato, definition of pagodas, and Sarira Enrichment Record of Pato. Moreover, it seems more appropriate to name this type of structure Stupa Temple(塔殿) or Stupa Shrine(塔堂) rather than a Buddhist temple(佛殿) or Buddhist shrine(佛堂) for clear distinction. Pato, or temple-style pagodas, has a ${\acute{S}}ikhara-style$ structure at the center like Ananda Pato upon entering the Pagan (Bagan) kingdom period, on which Zedi-style structures are built. As a result of examining the integration of various Buddhist schools and religions focused on Theravada during the period of King Anawrahta and King Kyanzittha, the ${\acute{S}}ikhara-style$ structure is a symbolic representation of the fact that Theravada embraced Hinduism. The common features shared by pagodas in Myanmar are the centrality of place and the verticality of $y{\check{a}}ngti{\bar{a}}n$ (looking up to the sky) in terms of shape. All temples are placed at the most important and central space, and their forms represent strong religious $y{\check{a}}ngti{\bar{a}}n$ and verticality. These are the features that stand out most among various pagodas in Buddhist countries.

• 건축역사연구
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• 제14권1호
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• pp.21-39
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• 2005

This study is to examine the Severe-Ornament (Vyuha :Sanskrit) of wooden pagodas in Shilla period in order to assume a detailed shape of wooden pagodas called the palace style, the multi-story style, the towered namsion style, that were built at the temples in Gyeongju during Shilla period. The Severe-Ornament had been used traditionally by installing a Buddhist image, Guardians, Sarira and by printing a color. The other hand, The roof tiles and tiles were annexed to the Severe-Ornament so as to enhance the value of the wooden pagodas. The Vyuha had been used not only to install a highly valued Buddhist image in the wooden pagodas but also to represent an important part of ritual art of Silla period. Therefore, it was possible to find out a variety of details of the wooden pagodas in Shilla period.

• 헤리티지:역사와 과학
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• 제42권2호
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• pp.154-169
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• 2009

우리나라는 석탑의 나라라고 하지만 석탑이 발생하기 전에 고구려, 백제, 신라 삼국이 모두 목탑을 먼저 조영하였다. 석탑은 이후 삼국시대 후반인 7세기 초반에 이르러 석재로써 목탑을 모방한 미륵사석탑이 건립되었다. 우리나라 석탑은 목탑을 모방하여 발전되었다는 데는 아무런 제론이 없다. 또 석탑의 시원을 미륵사석탑이라는 데도 어느 누구도 이론이 없다. 600년대 백제와 신라 양국의 사찰창건과 조탑은 동일한 기술자들에 의해서 조영되었음에도 불구하고 백제에서는 석탑의 시원은 목탑에 두면서 신라에서는 석탑의 시원은 목탑에 두지 않고 전탑에 둔다는 것도 이해 할 수 없는 부분으로 지적하고자 한다. 따라서 필자의 견해는 신라석탑의 시원은 두 계보로 보고자 한다. 그 하나는 목탑에서 미륵사석탑과 정림사석탑을 거쳐서 감은사탑과 고선사탑으로 이어지는 계보이고, 다른 하나는 전탑에서 분황사모전석탑 - 의성탑리오층석탑 - 선산죽장동오층석탑 - 선산낙산동삼층석탑으로 이어지는 계보로 정리해 보고자 한다. 이렇게 석탑의 시원을 목탑에 두면서도 석탑옥개석 층급받침은 전탑 또는 고구려고분 천정에서 그 시원을 두기도 하여, 목조 공포의 약화된 표현이라는 의견과 논란이 가끔 있는데, 전탑의 층급은 같은 길이로 내밀고 있지만, 석탑 옥개받침은 처마부분을 더 많이 내미는 차이가 있다. 따라서 목조건물 공포에서 변형되었다고 주장하고자 한다.

• 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.

• 한국공간구조학회논문집
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• 제18권1호
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• pp.45-53
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• 2018

Following the earthquake that shook the city of Gyeongju, Korea, in 2016, it became apparent that research on the safety of cultural heritages against the seismic hazards is necessary in Korea. Predictions of how historically significant stone pagodas would behave the earthquakes anticipated in near future, which are the subject of this study, is also required. In this study, the dynamic characteristics of 15 cultural heritage designated stone pagodas of Korea were investigated, including natural frequency and damping ratio, and the stiffness of the stone material and its contact area were determined using eigenvalue analysis by assuming the stone pagodas to be multi-degree-of-freedom structures. The results of this study enable the structural modeling of stone pagodas using a finite element analysis program and the method is expected to be useful in assessing the structural safety of stone pagodas against vertical loads as well as lateral forces, including earthquakes. Also, by identifying the dynamic characteristics of the structures, the results of this study can be utilized as a nondestructive testing method to determine the rigidity of cultural heritage structures and to identify inherent problems. The natural frequencies of the Korean stone pagodas were measured to be within 3.5~8.3Hz, excluding cases with distinct natural frequency results, and it was determined that the natural frequencies of the stone pagodas are influenced by various parameters including the height and joint stiffness of the structures.

• 건축역사연구
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• 제27권3호
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• pp.59-72
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• 2018

The detailed names and meanings of Korean stone pagodas have not yet been properly studied or clearly defined. Therefore, an aim of this report is to compare the detailed names of Korean, Chinese, and Japanese stone pagodas by focusing on content used previously by Ko and his students and content that is currently in use (i.e., since the Japanese colonial era). Additional objectives are to assess the significance of these names and propose an appropriate detailed draft regarding names of stone pagodas. The discussion will proceed by dividing the stone pagoda into three parts: the podium, main structure, and finial. First, the content in Luo Zhewen(羅哲文)'s "Ancient pagodas in China(中國古塔)" (1985) is considered; then, "朝鮮の石塔" (1943)-published by during the Japanese colonial era-is explored. The thesis written by Yu-Seop Ko regarding Korea's first stone pagoda and the content in "A Study of Korean Pagodas(朝鮮塔婆의 硏究)" (1948), which contains Yu-Seop Ko's posthumous works published in book form by his student Su-Yeong Hwang, Heu-Kyoung Kim are examined. to pagodas that are used today, are compared and reviewed. Since Korea, China, and Japan influence each other, pagoda-related terms are shared to some extent. In this study, these were applied to stone pagodas, and names used thus far that have not drawn criticism were studied and proposed as suitable alternatives.