• Journal of architectural history
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• v.30 no.4
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• pp.53-66
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• 2021

In the study of Buddhist architecture before the Goryeo Dynasty, the analysis of sectarian viewpoints is one of the effective means. In the study of Buddhist architecture before the Goryeo Dynasty, analyzing from the point of view of a Buddhism sect is one of the effective means. Until now, compared to the importance of the Beopsang school before the Goryeo period in the field of research on the history of Buddhist architecture, research on its temples was the least compared to those of other denominations. In this study, as one of the studies on Beopsang school temples, Geumsansa(金山寺), Beopjusa(法住寺), and Donghwasa(桐華寺), which were built as the Jinpyo's Beopsang school temple in the late 8th century and maintained until the Goryeo Dynasty, were targeted. And I tried a rudimentary analysis on the building composition of those temples from the viewpoint of the beliefs and teachings of Beopsang school. This study is meaningful in that it is the first attempted study in the field of architectural history on the Buddhist temple of the Beopsang school, which led non-Zen sects of Buddhism along with the Hwaeom school until the Goryeo Dynasty.

• Journal of Korean Ophthalmic Optics Society
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• v.5 no.2
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• pp.127-138
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• 2000

Differential equations and their solutions were formulated to describe the deflection of both temples and front frames and the pressure exerted by them varying parameters such as elastic modulus, thickness, length, width and shape of crosssection. The effect of such parameters on the deflections of both temples and front frames was illustrated by plotting the solutions of the derived equations. Deflection of temples was found to be maximum where the cross section was diamond-shaped and to be minimum with the rectangular cross section while thickness and cross section area of temples remain constant. The effect of parameters consisting of front frame on the deflection of front frames are very similar to those on temples. The central deflection and pressure of front frame initiated by the temple decreases as the length of temple increases. Detailed analysis of stresses at various parts of the temple will help design custom made spectacle frame as well as most comfortable frames.

• Fire Science and Engineering
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• v.26 no.4
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• pp.10-17
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• 2012

This study classifies the fire suppression measures implemented by wooden temples into four types according to availability of the pump trucks (water tanks) at the fire sites. And this study outlines the strategies and methods based on each type of fire suppression measure. The results show that the fire suppression strategy applied in general buildings is also employed in temples where pump trucks (water tanks) and fire-fighting water are available. For temples where trucks and water are not available, the helicopter, water bag, fire suppression strategy focused on water supply link, automatic transmission system of a fire engine's level by using radio communication network, and water bladder are used. In addition, general four-wheel-drive vehicles equipped with fire fighting tools such as motor pump, hose, nozzle, and water bladder should be deployed in fire stations around the temples. A fire suppression strategy using A-type ladders is also required.

• Journal of architectural history
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• v.25 no.3
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• pp.47-62
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• 2016

The purpose of this study is to clarify the characteristics of Zen Buddhist temple's building composition of the Northern Song dynasty, through the analysis of literature historical material, such as Seonwon chenggyu(禪苑淸規), Cham cheontae odaesan gi(參天台五臺山記) and so on. The building composition method of Zen Buddhist temple in Northern Song dynasty, which grasped from the Seonwon chenggyu, reflects the actual situation of the temples in that time. And it was ascertained that, the Zen Buddhist temple's building composition of the Northern Song dynasty was basically same to that of Southern Song dynasty. And the comparative analysis was attempted between Zen Buddhist temples and that of other Buddhism sect described in Cham cheontae odaesan gi. From this analysis, the common features as Buddhism temple and the characteristics of building composition as Zen Buddhist temple was clarified.

• Journal of the Korean Society of Costume
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• v.5
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• pp.13-22
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• 1981

The stone caves in Korea, though they were first influenced by Chinese cave temples, were not made same with their predecessors in style. Nearly all Korean stone caves are the simulated ones built artificially, and they are divided into the following: A. The caves that were made up with several pieces of natural rocks with some wood works done over them to cover the open spaces between the rocks. B. Wood works were added in front of the rock-cut images of Buddha in order to construct the cave. C. The men-made caves Suk-kul-am in Kyung-ju is well-known among the above kind of the caves. In short, Korean stone caves have their distinction in which they were inspired by the Indian and Chinese examples and developed their own styles to meet the specific conditions and restraints of the Korean mountains. The extant Silla cave temples are classified in the following four groups: 1) The type of Shin-sun-sa(神仙寺) at Kyung-ju 2) The type of Ka-heung-ri cave(可興里) at Yong-ju(榮州) 3) The type of Kun-wi cave(軍威) 4) The type of Suk-kul-am(石窟庵) at Kyung-ju

• The Journal of Natural Sciences
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• v.14 no.1
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• pp.123-138
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• 2004

This study was to investigate the planting arrangement of ornamental trees and shrubs that leads to an appropriate, type of templescape. Temples sampled for this study were Woljonsa, Sineunsa, Sinreugsa and Mitasa which fall all under the category of the level land. The results obtained were as follows : Open space of Daewoongjeon in all temples, a main Sanctuary among temple buildings, where Buddha is enshrined in, we could not find any kinds of trees/shrubs to be planted. But tere were Acer mono, Acer planmatum, Crataegus pinnatifidam Raododendron poukhanense, Texus cuspidata and Buxus mincrophylla to be planted, before Jeokkwangjeon, in which Buddha is exceptionally enshrined. In Geugragjeon of both temples of Sinheunsa and Sinreugsa, and Elysium building and Muryangsujeon of Woljeongsa temple, an immeasurable bliss building, in which an Amitabha is enshrined. was Taxus cuspidata planted numerously found. Particularly, Josadang, Muryangsujeon and Samsungkag of Woljeongsa temple commonly had Sciadopiys verticillata, which is known as one of Japanese-favorite trees. Syinga oblata Lindaley was also observed at Jeokkwangjeon of Woljeongsa temple and Keungnakjon of Sinheungsa temple, and Vidurnun opulus var. calvesvens, a symbolic flower tree imaging Buddha's head, was planted in Myungboojeon of Sinheungsa temple and Keugnakjeon of Sinreugsa temple. Juniperus chinensis which could be observed in both temples Sinheunsa and Sinreugsa was well arranged enough to be easily captured by human's eyes. In terms of templescape that might be considered in templescape, the correlation between trees/shrubs and temple buildings was thoroughly discussed. And, with the results obtained through precise studies, we presented here in this paper newly designed model of templescape in level land buddhist temples which is possibly applied for planting and arrangement of trees or/and shrubs.

• The Journal of Korea Institute of Information, Electronics, and Communication Technology
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• v.7 no.4
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• pp.178-187
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• 2014

The purpose of this study is to study the coexistent development of the touristic and education cultures of temples. For the study, an investigation on the actual conditions of temples in Youngwol and a set of interviews were conducted from 13th June to 7th November in 2014. The analysis was conducted through the field observations and the interviews with building owners based on the criteria and SPSSWIN 18.0 program was used for statistical processes. The results of analysis are as follows. First, the temples are found to be the extremely valuable local cultural assets with the cultural values and historical backgrounds. Second, the major temple buildings show that they have the unique and distinct characteristics that cannot be found from other general temples, so it is necessary for developing the unique local tourism resources from them. Third, since the study shows that there is a lack of tourism and educational culture resources, so a relevant plan thereof is urgently required. The implication of this study is that there is an urgent necessity for the succession and the modern reinterpretation regarding the cultures of traditional temples, based on which a shift of viewpoint to the digital tourism, which covers both the traditional temple cultures and the modern cultures, could arise.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.4
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• pp.50-61
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• 2015

This study investigates how Abies holophylla was planted as a tree sacred to the gods by Japan during the late Chosun and Japanese colonial periods. This study surveyed the current conditions of old Abies holophylla geological information, year planted, and the relationship between Abies holophylla and traditional Japanese values. The reasons that Abies holophylla was considered a tree sacred to the gods are as follows. Firstly, trees are planted on the spaces between Iljumun and Numun in Buddhist temples of Korea in the same way as trees are planted on the roads for worship in traditional temples of Japan. Secondly, tree diameter at breast height ranged from 60cm to 100cm. This means that the Abies holophylla trees range in age from 70 years to 138 years, showing that the trees were planted at the period between the beginning of Japanese Buddhism(1877) and the Japanese Colonial Period (1945). Thirdly, conclusions regarding why the Abies holophylla were planted in Korean temples at the beginning of Japanese Buddhism will be drawn based on the records that Jingu-Kogo's Conquest of Silla was taken care of the Suwataisha as a tree sacred to the gods in Japanese tradition. The reason for which Abies holophylla was planted in Korean temples should be evaluated through the remnants of Japan in the past. The issue of the old Abies holophylla in Korean temples should be investigated and further discussed in depth.

• Journal of the Korean housing association
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• v.6 no.2
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• pp.171-180
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• 1995

This paper tries to define the characteristics of windows frame built in the end of Koryu dynasty to the early period of Chosun dynasty. The windows frame is found both in temples and in Maeng's house. It is thus proved that the frame was a general one prevailed in that time without regard to function and region. And it proves to be the original form of windows frame of temples and houses in the middle or the end of Chosun dynasty.

• Journal of Nutrition and Health
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• v.5 no.3
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• pp.109-125
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• 1972

According to the Sam-guk Sa-gi (History of three Kingdoms: Silla, Koguryo and Paeckje) tea was first brought into Korea by Kim Tae-ryeum, a diplomat, in 828 A.D. during the reign of king Hung-dot of Silla, and planted on the hill of Mt. Chi-ri. Afterwards, the tea trees were transplanted and cultivated by Buddists in many Buddist temples in southern provinces during the Silla and Koryo dynasties. People took much delight in drinking green tea, and specially the kings, buddist monks and nobilities of Silla and Koryo enjoyed drinking green tea. And eventually, the green tea became an indispensable part in all important ceremonies during the Koryo dynasty. After the Yi dynasty came into being, the dualistic philosophy of China was introduced and respected while buddist temples declined as a result of strong oppression by the ruling class. While temples were declined, the practice of drinking green tea was also declined. Nowadays we find many tea plants grow wild, which are seemed to be planted around buddist temples during the Koryo dynasty. Today, Korean people do not drink home made green tea. Instead, they like to take coffee, black tea and other tea products imported from foreign countries. Aa a result, Korea had to pay $ 520 thousand in 1969 to import foreign made tea and coffee. The natural conditions of southern provinces of Korea are very suitable in cultivating tea plants. If we develope the skill in producing good quality tea in Korea, we would be able to save the foreign exchanges that are being spent for importing foreign made tea products, and at the same time, we would be able to export our green tea to overseas. The quality of Korean green tea is as good as that of Japanese green tea. Green tea contains vitamin C while coffee and black tea do not contain it.