• 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.

• Journal of the Korean association of regional geographers
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• v.7 no.4
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• pp.65-80
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• 2001

The purpose of this study is to examine the characteristics of the location and the layout of Donghwa temple(桐華寺) in Kyungbuk Province from feng-shui perspective. Feng-shui is a traditional geographic thought in China and Korea. It is necessary to understand feng-shui in order to understand Korean landscape and cultural geography. Feng-shui had had a tremendous impact on Korean landscape through selective buildings of cities, settlements, houses, monuments, temples, pagodas, and so on. In this study, I interpret the geomantic characteristics of Dinghwa temple in Kyungbuk Province. The results of this study are as follow. 1) Donghwa temple is carrying the mountain on the back and belting the water in front. The mountains which encircle the auspicious place are accordance with the feng-shui theory. The watercourse which flows the temple is suitable. The feng-shui spot is located at the foot of the mountain with surrounding mountains and a watercourse in front. 2) Many feng-shui texts discuss the types of surrounding mountain in detail and morphologically describe them with certain auspicious objects. In case of Donghwa temple, it can be compared to a phoenix carrying eggs in the bosom. This is a morphological marker for the description of configulation features of Donghwa temple. In the case of Donghwa temple, we can observe geomantic landscape for the purpose of fulfilling the geomantic harmony of the temple. Also the impact of feng-shui on vegetation is identified in Donghwa temple. 3) For the management of good feng-shui condition, and for the maintaining the harmony between the building layout and surrounding landform, some proposals are suggested.

• The Korean Journal of Mycology
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• v.47 no.2
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• pp.131-142
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• 2019

The Bupjusa and Seonamsa temples are located at places with geographically different condition, and therefore, differ with respect to building's structure and layout. In addition, evident difference can be appeared by the regional climate. For the 2 years, we studied the concentration and diversity of the seasonal airborne fungi inside and outside of the 2 temples. In Seonamsa temple, airborne fungi concentration in the indoor and outdoor air was higher and the species diversity in the indoor air was lower, whereas, concentration variation was larger than that of Bupjusa temple. A total of 173 fungal isolates (including 54 genera) and 162 isolated (including 49 genera) were obtained from the indoor air of Bupjusa and Seonamsa temple, respectively. Whereas, 80 fungal isolates (including 33 genera) and 74 isolates (including 39 genera) were collected form the outdoor air of Bupjusa and Seonamsa temple, respectively. However, more fungal varieties were observed to be distributed inside Bupjusa and outside Seonamsa temples. Amongst all the fungi identified, ascomycetes were more dominant (plus or minus 90% points), followed by basidiomycetes and zygomycetes; which more presented in outdoor air than in indoor air. The airborne fungi concentration in spring (month of April) and autumn was higher than in any other season, for Seonamsa and Bupjusa temples, repectively. Genus Cladosporium was isolated from each site and season, with its dramatic increase noted in autumn. In addition, the highest basidiospore(s) number was obtained after the rain. Consequently, the results suggest that Seonamsa temple was more susceptible to biological damage than Bupjusa temple was.

• Journal of architectural history
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• v.16 no.6
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• pp.47-66
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• 2007

$Lokap{\bar{a}}las$ are understood as the deities of four directions in Buddhism: $Dhrtar{\bar{a}}stra$ in the East, $Vir{\bar{u}}dhaka$ in the South, $Vir{\bar{u}}p{\bar{a}}ksa$ in the West and $Vai{\acute{s}}ravana$ in the North respectively. Their common name is, therefore, called as the "Four Guardian Kings", whose function is to prevent demonic forces from entering into its sacred world. Although the position of $Lokap{\bar{a}}las$ is to the lowest level in the hierarchy of the minor deities in Buddhism, the cult of $Lokap{\bar{a}}las$ was widely spread and prominent in the countries of Northern Buddhism. It played a significant role in terms of the state-protecting Buddhism, on behalf of it's esoteric and magic power. More than 20 Gateways of the $Lokap{\bar{a}}las$ and $Lokap{\bar{a}}la$ statues were still well preserved in Korea, and they were believed to be constructed after the Japanese attack in 1592. After war, monks had concentrated on restoring ruined temples and building many new Gateways of the Four Guardian Kings over the Korean peninsular. Under such circumstances, even though the $Lokap{\bar{a}}las$ played a significant role as the subject of cult in Korean Buddhism. they might have a small chance to be taught traditional Lama iconography exactly. The purpose of this essay is to examine the relation of orientation of the Gate way of $Lokap{\bar{a}}las$ and allocation of each Kings inside the gate.

• 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.1 no.2 s.2
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• pp.68-84
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• 1992

The development of Buddhist architectures of the Unified Silla period have been generally understood to have paired pagoda instead of one which had been popular until before the unification. Besides the stylistic categorization of paired pagoda system, there had been no further investigation reported concerning whether there was any detailed process of change within the development of paired pagoda style. This paper aims to identify such change inside the development of paired pagoda style, which, externally, seems to be the same pattern of site design maintained throughout the period of Unified Silla that lasted for about three centuries. Since the temple sites of study are in the same pattern of layout, the method of investigation has to be such that can identify the subtle changes that, in external appearance, are not easily discernible. Hence, this research compared the dimensions of important measurement of five temple sites to be able to clarify the process of minor changes. Among many sites of Silla temples, only five were suitable for the research since detailed measurement were possible through field research or the report of excavation. They are the sites of Sachonwang-sa, Mangduk-sa, site of Kunsuri, and Bulguk-sa. Although the five sites have the same style of paired pagoda, it is clear that there were consistant flow of change. Even though the motivation of such change were not strong enough to change the site pattern itself, it resulted continuous minor changes such as the size and location of architectures. The size of image hall, for example, was growing larger and larger as time goes on, while, the size of Pagoda was getting smaller. In the same way, the size of middle gate became smaller while the size of lecture hall became larger, although the rate of change in these cases were not as severe as that of image hall and pagoda. At the same time, pagoda was coming closer to the middle gate leaving larger space in front of the image hall. Such aspect is even more meaningful considering the fact that the pagoda, from the 8th century in Japan and China, moved outside of the major precinct. The image hall, too, moved toward the middle gate slightly so that the space in front of the lecture hall became more spacious. Such changes, of course, were not accidental but they are the same continuous motivation of change that caused the changes before the period of unification. Enlargement of image hall and reduction of pagoda, for example, represent the changing relative importance of religious meaning. Hence, it is evident that one can not easily imterprete the development of one style only by categorizing it to be one same style. In the veiwpoint of the underlying motivation of change, the fact that one style persisted for a certain period of time, does not mean there had been no change, but means that it was the time of motivational accumulation, causing minor changes within the same style, to be able to create major change coming after.