• Journal of architectural history
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• v.14 no.1 s.41
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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.

• Journal of the Korean Society of Costume
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• v.46
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• pp.17-30
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• 1999

The purpose of this study is to investigate the philosophy behind the Kasaya and its evolution through its clothing material colour structure and sewing. According to the study the results were as follows. 1. The philosophy behind the dressing of the Kasaya can be found in the Therefore wearing the Kasaya symbolizes the Buddhist philosophy of Jat'ailshisongbul ("Simultaneous attaining of Buddhahood for Everyone") 2. The material symbolizes endurance and contentiment by being satisfied with any kind of clothes may they be good or bad. The material of the kasaya comes to signify the harmony among the monk's community 3. The Kasaya uses peculiar colours and the prohibits the use of the five primary and seconary colous. This is to symbolize equality wherein there is no distinction between the noble and the mean. 4. The structure of the Kasaya according the takes the form of a field The Jo is cut lengthwise and divided in nine grades following the Mahayana tradition as written in the This idea reflects the philosophy of salvation of the Pure land thought. The Je has many Jang('long') and fex Dan('short') The meaning of this is that all living beings by self-cultivation can overcome the dirty law of the secular world and follow the way of the sage who have attained their Buddha nature. 5. With respect to the sewing after finishin the sewing the Jang and the Dan are combined together representing the interdependence between the holy person and the common person. Therefore the sewing ssymbolizes the interconnection among all living beings as it arise from the "conditional causation" law. As I have shown above the philosophy behind of the Kasaya developed and was enriched as it cross over China from India to the Original Buddhist thought with which was created in India was added the richness of the Mahayana buddhist thought. As I have shown above the philosophy behind of the Kasaya developed and was enriched as it cross over China from India to the Original Buddhist thought with which was created in India was added the richness of the Nahayana Buddhist thought with which was created in India was added the richness of the Mahayana buddhist thought. As a result the Dasaya came to signify the "field image". The field-image symbolized by the kasaya came to signify the "heart-field" of all living beings. The "heart-field" by its cultivation is field with blessings. Therefore from the sanghati the Nine Grade the evolution and changes in the designs of the kasaya through the different periods of history became clearly an expression how it is possible for anybody to attend the Buddha nature. This changes also show how the Buddhist precepts became reformed from the original Buddhism.ecepts became reformed from the original Buddhism.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.3
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• pp.15-21
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• 2021

This study studied the value of the spatial organization of the temple and the form of the garden located in the Seojang area in the southwestern regions of China. The value of the Lama temple was looked into by examining the relationship between Lamaism and Lama temple through the spatial organiz ation, building arrangement, and garden of temples that served as the center of history, culture, and politics of the time in the process of converging Buddhism introduced through China's central districts and India with folk beliefs in Seojang through the poor environment. To this end, the value of the space and garden of the Lama temple was derived through the representative Lama temples, Potala Temple, Norbulingka Temple, and Dazhao Temple. First, due to the unique environment in which ice caps and green areas coexist, the representative Lama temples in Seojang, Potala Temple, Norbulingka Temple, and Dazhao Temple, are widely distributed in the form of leaning against valleys and mountain ranges based on folk beliefs and Buddhism's Jatabuli(自他不二) and mandala. the target sites are largely divided into upper and lower spaces. Second, the target sites are largely divided into upper and lower spaces. Buildings for worship are located in the upper space, and spaces for practice and garden are located in the lower space. The garden existed in two main forms. Third, the garden existed in two main forms. Located in the center of the practice space, the garden had an ideal structure to plant bo tree to escape from the two false obsession and go to a world of truth that is with the Buddha behind the world through practice like Sakyamuni, and there was a garden around the temple where meditation and exchange took place. Evergreen coniferous forests are mainly planted in the forests.