• Journal of the Korean Institute of Landscape Architecture
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• v.27 no.3
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• pp.50-57
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• 1999

This study aim to clarify the way of spatial composition of Tongdo Temple by diachronic analysis. The way of spatial composition was clarified through the analysis of built in architectural system in three periods. The result are as follows; 1. Spatial composition of Tongdo temple was changed in three period that it were establishment period, 1300s, and 1700s by the transition of meaning structure occurring the transition of spatial composition. 2. It was found out that the wat of spatial composition was three through the diachronic analysis the transition of spatial composition in Tongdo temple. 3. Juxtaposition as a way of spatial composition found out through the diachronic analysis is equivalent articulation of three sections; an upper, a middle, and a lower section and polyaxis or polycore in the each sections. Fusion is heterogenetic minglement mingling different kind of buildings and conjugation conjugating different kind of decorations. And accumulation of layer is mutilayer laying different time of layer and multi aspect aligning different kind of aspects since the temple's establishment.

• Proceedings of the Korean Society of Marine Engineers Conference
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• 2005.11a
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• pp.238-239
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• 2005

This study has performed to investigate the Buddhist remains at Korea Particularly, the Nirvana and Sarira Pagoda at Tongdo temple, Sangwoun temple, Jungam temple, Bubheung temple and Bongjongam are handled by using on the observation, references and interviews with some experts in Buddhist culture. The results in Korea are compared with that of Thailand and China. But, The Nirvana and the Sarira Pagoda to keep Buddha's relic are quite different at each temple in Korea, Thailand and China.

• Journal of Advanced Marine Engineering and Technology
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• v.30 no.5
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• pp.608-622
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• 2006

This study has performed to investigate the Buddhist remains in Korea Particularly, the Nirvana and Sarira Pagoda at Tongdo temple, Sangwoun temple, Jungam temple, Bubheung temple and Bongjongam are handled by using on the observation, references and interviews with some experts in Buddhist culture. The results in Korea are compared with that of Thailand and China. But, The Nirvana and the Sarira Pagoda to keep Buddha's relic are quite different at each temple in Korea, Thailand and China. The air velocities were calculated in side of the Nirvana by using STAR-CD.

• Journal of architectural history
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• v.10 no.3 s.27
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• pp.45-60
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• 2001

The Tongdo temple have been transformed continuously since its first establishment about 1300 years ago. Nevertheless three critical elements specified by 'Jajangyulsa', founder of the temple have not varied over the times but rather strengthened and strongly combined. All elements and doctrines of the religion coexist and form a harmony within the whole of the temple. This researcher examined what changes, or combinations, in spatial formation were sought for such unique structures of the Tongue temple by focusing mainly on the Sangrojun area of the temple to obtain the following findings. First. unlike a work by a Japanese researcher 'Sekino Tadashi', the east yard of the main building was found located on the section line which corresponded to the separation line of Yungkuncheokdo(營建尺度=measure running) from the edge of the Keumkangkyedan(金剛戒壇 =Buddhist platform) embankment to the corner column of the Kamrodang. This was confirmed as a result of the review of photos shown in [Chosun Kojukdobo]. Second, the number of stairs used for the Keumkangkyedan was thought to become three when the temple was firstly restored in 1379 as a result that this researcher reviewed Chinese literature 'DoSun' and [Kyedandokyung(戒壇圖經)], records by 'Lee saek' and 'Jung Shihan', studies of Yungkun measure and actual changes in the temple. Then the temple was forth restored in 1705 when the second of the stairs was changed in area and height and at the same time grounded hard for a space for a Buddhist service. Third, the roof of the main building was probably changed in shape during the Koryo period when the plane structure, furnish arrangement, emphasized front, stone lanterns of the building and political factors of that time were all considered. Fourth, the main building was Initially designed to provide a Buddhist sermon service which was assumedly followed by a similar service at a Keumkangkyedan. Thus the main building had a small window on the northern side which might be opened up to look out or otherwise go outside like a door. However, the window was probably locked up like a surrounding wall since the main building was entirely repaired after the end of Japanese invasion of Korea in 1592.

• Korean Journal of Environment and Ecology
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• v.34 no.4
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• pp.294-303
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• 2020

This study aimed to examine was conducted to the ability of microclimate control in old pine forests by surveying pine forest in Buddhist temples, where the pine forest are stably growing through active protection in the Gyeongnam region, and comparing variation characteristics of microclimate characteristics (temperature and humidity) and distribution of vegetation type. The study sites were pine forests protected well by Buddhist temples (Haein-sa, Beomeo-sa, Tongdo-sa, and Bulguk-sa) in the southeast region of Korea and thus known for stably growing young pine trees. According to the vegetation distribution status analysis, these pine forests did not have a high ratio of pine trees. Except for Tongdo-sa, the ratio of deciduous forest and mixed (deciduous and pine trees) forest had a much larger presence than that of pine forest. Measured data of microclimate showed that the Tongdo-sa area had significantly different characteristics compared to the other three areas. Tongdo-sa area showed a significantly higher diurnal range of temperatures and humidity than the other three areas, in both spring and summer. It is due to the difference in vegetation management. The forests around Tongdo-sa are mostly pine forests, except for the developed areas, while those in the other three areas have a dominant ratio of deciduous brad-leaved forests. Intensive control of pine forest is not effective in mitigating microclimate, i.e., temperature and air humidity. Stress caused by rising temperatures and decreasing air humidity is blamed for the decline of pine forests. Thus, the current active management of pine forests, such as the Tongdo-sa case, has been found to have a greater negative impact on the temperature and humidity stress. Therefore, we believe that a new change in forest management is necessary to increase the effect of mitigating the microclimate of pine forests.

• 한국문화재보존과학회:학술대회논문집
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• 2007.05a
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• pp.92-93
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• 2007

• Korean Institute of Interior Design Journal
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• no.32
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• pp.21-27
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• 2002

Tongdo temple is one of the representative temples that the Buddhistic outlook on the universe and the world is well expressed. This article will discuss the expressive and symbolic meaning that Darma talk on vulture peak signifies by contemplating the road leading from Ilju gate to Buddha's hall in terms of Karam arrangement of the temple and the unique plane delineation of Bulee gate. It seems that Darma talk on vulture peak is related to the reason why there is no Buddha statue in Buddha's hall and why the name of the mountain has been changed considering the resemblance of its shape to India's Youngchook mountain. The present study will take this relation into account and will show the religious faith and architectural meaning with respect to this relationship.

• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.1
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• pp.119-128
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• 2010

The purpose of this study was to find a basic theory about Korean traditional planting pattern by analyzing a characteristic of planting and planted species in Haein, Tongdo and Songkwang Temples. The results are as follows. The planted species in three-treasure temples were 129 taxa; 57 families, 96 genera, 110 species, 12 varieties and 7 forma. The species related in Buddhism were Viburnum sargentii for. sterile, Hydrangea macrophylla for. otaksa and Musa basjoo. They are related in plant form and Buddhist ceremony. The results of forms were 34.1% in trees, 33.3% in shrubs, 3.9% in vine and 28.7% in herbage. The results of leaf fall were 56 taxa in broad-leaved deciduous trees, 27 taxa in broad-leaved evergreen trees and 14 taxa in needle-leaved evergreen trees. The native species were 32 taxa in Haein Temple, 27 taxa in Tongdo Temple and 44 taxa in Songkwang Temple. And the exotic species were 20 taxa, 28 taxa and 44 taxain the Haein, Tongdo and Songkwang Temples, respectively. In the results of analyzing the characteristics of planting, in the case of Haein Temple, Abies holophylla was linearly planted in Yiljumun, and Magnolia denudata was single planted in plant stairs of Haetalmun. In the case of plant stairs of Jeokmukdang, Cephalotaxus koreana was planted at regular intervals. In the case of Tongdo Temple, Celtis sinensis, Zelkova serrata and so forth were planted in Yiljumun, and Phyllostachys nigra was planted in form of screen planting in Youngsanjeon. The form of Hwanghwagak was a planting of symmetry in the center of a building, and the one of Daekwangmyyeongjeon was a mixed planting. The regular planting pattern was not shown in Yiljumun of Songkwang Temple. In the case of Dosungdang, Corunus officinalis was linearly planted in the west. In the case of Gwaneumjeon, Juniperus chinensis var. globosa and Camellia japonica were planted in symmetry. The old aged trees were planted in front of specimens planted in front of Daewoongbojeon.

• Journal of the Korean Institute of Landscape Architecture
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• v.27 no.2
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• pp.80-94
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• 1999

The purpose of this study is to analyze and interpret the ponds appeared in the Korean traditional temples. Summarized findings are as follows: First, it appeared that the location of ponds of the Korean traditional temples is, in general, in both the entry space and transitional space of temple. And it is considered that such configurations of the location of ponds were done intentionally in order that the ponds should have a significance as same as the concept that a natural mountain stream separates the sacred place and the secular world. Second, since the size of the ponds appeared in the temples are considered to be what is transformed from the original one, it is hard to understand the real size. However, it is judged that since ponds we see at present played an element of the total space of a temple it is deemed that no significant change of the size of ponds have happened if the size of the structure a temple itself has ever changed. Third, it appeared that the forms of the temple's ponds are diversified in a square, oval, egg-shaped one, round shape(circle), natural shape, etc. and it is identified that most of the ponds inspected for this study appeared to be in shapes of an oval, egg-shaped one, and round shape which take a typical curve. Fourth, regarding the temples whose origins are from the Baekje dynasty or Shilla dynasty among the objects of this case study, there appear some uniform styles for each temple respectively. For example, in both the Junglim Temple's twin pond(定林寺 雙池) and the Mireuk Temple's twin pond(彌勒寺 雙池) which were built in the Baekje dynasty appears a twin-pond in a square shape, and in the Bulkuk temple(佛國寺), Haein temple(海印寺), Tongdo temple(通度寺), etc. which were built in the Silla dynasty appears the ponds in an egg-shape one. Fifth, regarding the function of the ponds appeared in the temples, the ponds are characterized with a lotus pond(蓮池), reflecting pond(影池), and pond complex(蓮 . 影池). In consideration of the 20 ponds in the 15 places of this study's object, there are 8 lotus ponds(蓮池), 6 reflecting ponds(影池), and 6 ponds complex(蓮 . 影池).

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.1
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• pp.27-37
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• 2010

This study tries to illuminate the features and values of the Buddhist temple Palkyung by closely examining the forms, structures, and meanings of Tongdo-palkyung(通度八景) handed down at Tongdosa Temple, the best among Korea's Buddhist temples with its three treasures of Buddha, law of Buddha and Buddhist monks. The findings of this study can be summarized as the following. First of all, it reveals the meaning of the geographical name Yeongchuksan(靈鷲山), located to the west of Tongdosa, and a spectacular sight spread like an eagle's spread wings, as well as its location and spatial features. In particular, the arrangement features of a number of attached hermitages clearly show Yeongchuksan's world as being a temple with buddhist treasures. The multi-layered unfolding and centripetal intention of the scenery can be perceived through the shape of the Sshangryongnongju(雙龍弄珠形), around Tongdosa and the feature of the enclosed landscape encircling the steps of Hyeolcheo(穴處) Geumganggyedan. The substances and components of Tongdopalkyung include sound-based spectacles derived from Beoneumgu(梵音具) creating sounds related to religious rituals to enlighten and redeem mankind, such as Yeongji(影池: a holy pond with shadow reflections), drum sounds, and bell sounds along with physical features like pine trees, Dae(臺), waterfalls, Dongcheon (洞天), and a glow in the sky. On the other hand, Palkyung's geographical arrangements exhibit a circular spatial formation based on the main motif as Buddhist symbolism, beginning with the 'Gukjangsangseokpyo(國長生石標)' awakening the territoriality of Tongdosa and locating the first scene 'Mupunghansong(舞風寒松)' in its introductory area, with the features of water, bridge, pine grove, and Iljumun(gate) to stand for the influx. Six other scenes including 'Anyangdongdae(安養東臺)' are placed in the sacred precincts around Daeungjeon and Geumganggyedan while the glow of sunset at 'Danjoseong' just outside the domain closes the symbolic circular formation of the Tongdopalkyung, which coincides with the development of the Mandala figure symbolizing 'Gusanpalhae(九山八海)' centered in Sumisan(須彌山). What is more, Tongdopalkyung, while excluding primary scenic elements inside the temple, maximizes the domain of the mountain's entrance and the effects of the multi-layered mountain, mountain upon mountain, by intensifying the influx and centripetal qualities. The Tongdopalkyung analysis reveals the antithesis of four-coupled scenes conveying buddhist principles and thoughts on the basis of seasons, directions, space and time to display a narrative structural landscape when viewed from the temple's territoriality. Likewise, the characteristics and porch structures of Tongdopalkyung are tools and language of symbols to both externally strengthen the temple's territoriality and to internally, maximize the desires to the Land of Happiness as well as intensify religious wishes and the Mandala's multi-layered qualities through the meanings of time and space.