• Journal of architectural history
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• v.24 no.1
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• pp.61-70
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• 2015

This is a study on the construction of the Heungcheon-Temple. The results are follows. 1) The Heungcheon-Temple was anticipated to be the Jeongneung. However, when completed, the Heungcheon-Temple was symbolized Buddhism; moreover, there was a stupa enshrined sarira. The stupa was a land mark in Hanyang. While king Sejong repaired the stupa, it disappeared during the regin of King Jungjong. Before it disappeared the stupa signified a Buddhist event and a rite of good fortune. 2) The stupa was constructed using a double-frame, and there was a stone-stupa in an octagonal multi-layer temple. This single location consisted of a sarira space and a worship space. 3) Buddhist Relic(Sarira) worship was to witness holiness and therefore reics could be moved according to need. It appeared as though Buddhist Relic worship occurred in Southeast Asia. 4) The Heungcheon-Temple stupa was considered a new and superior architectural-symbol to comfort people and recognize the new order of Ming and neo-Confucianism. Therefore, the stupa was a good alternative to politics, religion, and external relations during the early Joseon era.

• 한국문화재보존과학회:학술대회논문집
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• 2004.03a
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• pp.55-56
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• 2004

• Korean Institute of Interior Design Journal
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• v.20 no.6
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• pp.228-235
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• 2011

The 卍 shape which is used as an aesthetical feature for traditional architecture can be seen in the stair railings of the house shaped ceramic potteries in the Eastern Han dynasty(A.D. 25-220) but with the introduction of Buddhism, it has been widely used for the decoration of the sarira(small crystals of the cremated monks) case. After the shape was seen in the Yungang and Dunhwang grottoes mural paintings, the use of it has been expanded. In Korea during the excavation of the Gyeongju Anapji which was the Eastern palace of the Shilla dynasty, a 卍 shaped wood which had been used as a handrail was found and this shape was also used in the railings of the Shilsangsa Baekjangarn temple stone pagoda and lantern and in the sarira case excavated in the Songrimsa temple stone pagoda. In Japan, the Nara period(A.D. 710-794) when there were many cultural exchanges with the Korean peninsula, the handrails of the 2ndfloor of the main hall of Hoyu-ji temple has a 卍 shape. This can be confirmed that this shape has been widely used as a design in Asian Buddhist architecture. Gilsangoonhae(吉祥雲海) which is the symbolic meaning of this shape means for long life and luck which had been used generally for the window designs of temples, palaces, and houses. In this study, it is giving the definition the beginning and the symbolic meaning of the 卍 shape which is being used from the ancient times until nowadays and the change of this shape used for window designs.

• Journal of architectural history
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• v.19 no.2
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• pp.43-66
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• 2010

In that the Buddhism is the religion founded by Buddha, the settlement of Buddha's existence is very important in the temple building arrangement which symbolizes the Buddha's world. What symbolizes the Buddha in the temple are the pagoda and the Buddhist image. Among them, the Buddhist image is directly connected with the Golden Hall. This kind of double structure is settled as a typical pattern for the arrangement of buildings such as halls and pagodas. The earlier one between the pagoda and Buddhist image is the pagoda, of course. It can be inferred that, through the gradual expansion of the Buddhist images, the gravity was transferred from the pagoda to the Golden Hall. But, if the Buddhist image can be connected with the Golden Hall in that it was the product reflecting the requests on the Buddha and his teaching, the internal origin of the Buddhist image should also go back to the early Buddhism. In fact, the gravest building in Venuvana - vihara or Jetavana - anaehapindasyarama was the Golden Hall, the Buddha's residence. And in the summit of Grdhrakuta or Jetavana - anaehapindasyarama where Buddha stayed long, there is the gandha - kuti the Buddha's place till now. It means that the symbolic request on the Buddha and his teaching had existed even before the Buddhist image and that this tendency could be connected with the generation of Buddhist image. This paper is to show that the hall / pagoda structure generalized in the building arrangement of later age was originated not just from the Buddhist image and the sarira pagoda but from the gandha - kuti and the hair pagoda, and therefore the two should coexist inevitably. It is an attempt to develop a little more in the ideological perspective the general theory that the pagoda and the Buddhist image were fused into one precinct of temple later in their respective origins. That is, it tries to recognize the relation of pagoda and hall not as the conflicting one but as the complementary one.

• Korean Journal of Heritage: History & Science
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• v.47 no.4
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• pp.210-223
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• 2014

When sarira reliquary was found in stone pagoda of Mireuksa Temple, there were 494 gold artifacts, including inner gold pot, gold plate with inscription for Sarira enshrinement, etc. Most of gold artifacts were crafted, but there were 22 gold plates and 4 gold ingots, which did not have any specific shape. It was considered that they had not been crafted. Since gold exists as a metal rather than a metallic oxide in nature, in general, it can be crafted by melting and shaping. However, gold in nature has impurities so it has to be refined to have malleability. The characteristic features were identified through the analysis of gold artifacts from sarira reliquary found in stone pagoda of Mireuksa Temple. The analysis result showed that there were 3 types of gold; pure gold artifacts, artifacts produced with silver containing gold and natural gold ingots. Inner gold pot, gold earrings and gold small beads were produced with pure gold and they contained less than 1wt.% of copper. It seemed like they were produced as pure gold to be shaped by hammering. Gold plate with inscription, tweezers, gold earrings, ingots, etc. were produced with silver containing gold as they had to be more solid. Gold ingots seemed to be natural gold considering the distribution of silver and copper in them, but it cannot be concluded as there are not enough information on gold ingots in Korea. The comprehensive research on gold ingots from various regions in Korea has to be carried out to confirm the above. Sarira Reliquary showed the very sophisticated gold craftsmanship. Gold ingots with the inscriptions, which say 1 nyang, were approximately 14g. Considering the weight of these ingots as standard, weights of other ingots were half nyang(7g), 2 nyang(28g), etc.

• 한국문화재보존과학회:학술대회논문집
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• 2001.11a
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• pp.15-18
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• 2001

The sarira reliquary excavated as a lot of fragments were restored by conservation treatment by us. The sarira reliquary was made using fine techniques such as chasing work and engraving work, etc. The analysis of base metals showed that different materials had been used on decorative parts in consideration of the casting and forging technique. Gold granules $(97wt\%\;Au)$ of the small bell were adhered by using a soldering material $(85wt\%\;Au,\;10wt\%\;Ag)$. The lead isotope analysis of lead glass $(74wt\%\;PbO)$ revealed that it agreed with the lead mine in the middle of south area in Korea.

• Journal of the Korean Society of Costume
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• v.62 no.3
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• pp.137-151
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• 2012

In 1966, $Seokgatap$ pagoda in $Bulguksa$ temple was damaged by the tomb robbers and was dismantled to fix the damage. In the process, many offerings to Buddha and containers for Sarira(the cremated remains) were found in $Sarigong$(specially designated space for the Sarira casket) inside the second floor of the pagoda. Many fabrics like $Geum$, $Neung$(twill), $Rha$(complex gauze), silk tabby and linen were also excavated. In this study, $Geum$ fabric from the $Seokgatap$ was closely examined. $Geum$ of $seokgatap$ is weft-faced compound weave according to the analysis of its weaving pattern which was wrongly presumed as warp-faced compound weave for some time. Technical analysis of $Geum$: Main: silk, Binding: silk, Proportion: 1 main warp to 1 binding warp, Count: 15 main warps and 15 binding warps per centimeter, Weft: polychrome silk without apparent twist, Colors: yellow, mustard yellow, deep blue, green and purple, Weave: weft-faced compound twill, 1/2 S. $Geum$ of $Seokgatap$ was made in the $8^{th}$ century, since it was weaved in weft-faced compound weave twill which was popular in the $8-9^{th}$ century. And also, the arrangement of the colors was done in the same way of gradation $Geum$ silk which was popular in the $7-8^{th}$ C in China and Japan. Third, we restored the pattern of $Geum$ of the Unified Shilla Dynasty for the first time. It was very difficult to figure out the shape and the size of pattern since the fabric was partially lost and ruined. We tried to draw the diagram of structure with the cross point of the warp and the weft to restore the pattern. By doing so, we could identify two kinds of small flower pattern, palmette and the pattern of repeating vines. Fourth, we could infer that the $Geum$ of $Seokgatap$ was used for $geumdae$(a pouch made of $geum$) by analyzing all the documents and the characteristics of the fabric.

• Korean Journal of Heritage: History & Science
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• v.41 no.1
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• pp.109-125
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• 2008

Recently, there has been an increase in excavation studies of wood pagodas from the Three Kingdoms and Unified Shilla periods and new data related to wood pagoda erection are being found bringing about progress in research on this field. In other words, studies on wooden pagodas in Korea were composed mainly of flat, axis construction techniques and sarijangeomgu, but by acquiring new data, it has now become possible to study not only the stylobate construction procedure and transition, but also studies on restoring wooden pagodas. Furthermore, pagoda sites similar to this were found in China and Japan as well, making it possible to make comparative studies among ancient wooden pagodas possible. In this paper, the main remains were set as Baekjae wooden pagodas, which were the most frequently studied and among the wooden pagodas, the simcho (central base stone) and sarira housing locations. In result, simcho can be found changing its position from underground ${\rightarrow}$ halfway underground ${\rightarrow}$ above ground. Baekjae wooden pagodas up until the mid sixth century located at Neungsan-ri saji (AD 567) and Wangheungsaji (AD 577) had its simcho located underground and later it was constructed halfway underground and then above ground. It was confirmed that in the 7th century, it became customary to place above ground as seen in the Jaeseoksaji (AD639) and Hwangnyongsaji (AD645) wooden pagoda sites. The sarira was usually located on the south side of the simcho, but gradually changed to the center. In particular, sarira were combined in the simcho in the mid sixth century at the Wangheungsaji. This is approximately 11 years earlier than the Bijosa (AD 588) simcho found in Japan and this was not found even in the simcho of wooden pagodas in Yeongnyeongsa (AD 516) and Jopaengseong temple (AD 535~561) of China showing that the Wangheungsaji simcho was the earliest of its kind.

• Conservation Science in Museum
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• v.8
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• pp.71-79
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• 2007

The Conservation Science Team at National Museum of Korea has Reproduced the silk wrapper that was used the sarira reliquary found from Pagoda in the Bonginsa, in order to use it in the process of alternating the relics on display in the Hangeul(the Korean language) of the Historical Gallery. Silk fabric of the same texture as the original was used for reproduction. As for the process of dyeing silk fabric, fermented Indigo deposits was used for bluish color, while fruits of the alder trees were used to express the parts that have been faded into yellowish. The Korean characters(court style hangeul) written on the wrapper have been replicated through the use of Ink-stick.

• Conservation Science in Museum
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• v.4
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• pp.57-61
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• 2003

From the stupa of Sujongsa-Temple, located in Yangpyeong, Gyeonggi-do province, was excavated a celadon jar with lid, a gilt-bronze nine-storied miniature pagoda and a silver-plate hexagonal miniature shrine, etc. Among them, the gilt-bronze miniature pagoda has been known as a gilt-bronze product since most of its surface has copper tint and the base part has bronze corrosion. Its formal title registered on the Cultural Properties Administration also begins with "a gilt-bronze". However, it was supposed to be a gold product in many aspects: the color and status of the surface, degree of the bronze corrosion creation and the metal thread joining the wind bell. So the necessity to prove its material by a scientific analysis was raised. We examined it with nondestructive method. The results were traces of open-working on many parts of the surface, but no traces of gilding. Moreover, as we perform an XRF analysis, the main component were gold and silver(16%) and some impurities such as copper and iron were found. Therefore, it could be inferred that this miniature pagoda is a gold product.