• 건축역사연구
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• 제30권5호
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• pp.7-16
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• 2021

According to 「Hwangnyongsa Temple Central Column Record」 among the remaining documents, under reconstruction the pagoda of Hwangnyongsa&s 9th floor was completed in July 872 on the lunar calendar. At that time, King Kyeongmun worried about sarira under its central column, saying the central column does not move, and then He ordered to lift the central column. So his servants lifted it on November 6th 872 and checked the sarira and put it back on November 25th on the lunar calendar. 「Hwangnyongsa Temple Central Column Record」 did not document how to lift the central column which is tens of meters. therefore, this study inferred the way the central column of the pagoda of Hwangnyongsa was lifted in 872, left as a mystery. For that, this study set various hypotheses and it researched and analyzed hoisting technique that is a way to lift the pagoda of Hwangnyongsa and a column. In conclusion, this study inferred the most suitable hoisting technique for the pagoda of Hwangnyongsa at that time, based on the research and analysis of each chapter.

• 건축역사연구
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• 제19권4호
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• pp.55-70
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• 2010

Although scholarly terminology should have clear meanings as signs, Korean pagoda terminology has become jargon and is creating difficulties in communicating meanings which are far from the originally intended meanings; this terminology is sometimes notated in dead language, meaning old Chinese characters, or Japanese styled Chinese characters. Nobody has asked questions on the terminology itself which has long been commonly used for a century, since the Japanese-ruling period. One of the main reasons for this error is that the Indian Buddhist scriptures in Sanskrit has been translated into Chinese with vague understanding of form and meaning of stupa since 3rd Century A.D. On the other hand, the English-language terminology, already built by Indology scholars since the beginning of the 20th century, consists of easier language and clearer meanings. This paper examines misunderstanding and mistranslation of the original Indian stupa terms and suggests new terminology in current, easier language.

• 건축역사연구
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• 제32권1호
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• pp.47-60
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• 2023

Due to a mistranslation of Sanskrit to Chinese, East Asian Buddhist community misunderstands the original meaning of the fundamental word, 'sachal(寺刹)'. Sanskrit chattra, a parasol on top of a venerated Indian stupa buried with Buddha's sarira, became the symbol of majesty. The Indian stupa was transformed into a pagoda in China, and the highlighted parasol on the summit was transliterated into chaldara(刹多羅), an abbreviation for chal (刹), and finally designated the whole pagoda(塔). Sachal consists with lying low monastery and high-rise pagoda. Tapsa(塔寺), an archaic word of temple, is exactly the same as sachal, because chal means tap, pagoda. However, during the 7th century a Buddhist monk erroneously double-transliterated the Sanskrit 'kshetra,' meaning of land, into the same word as chal, even despite phonetic disaccord. Thereafter, sutra translators followed and copied the error for long centuries. It was the Japanese pioneer scholars that worsen the situation 100 years ago, to publish Sanskrit dictionaries with the errors insisting on phonetic transliteration, though pronunciation of 'kshe-' which is quite different from 'cha-.' Thereafter, upcoming scholars followed their fallacy without any verification. Fallacy of chal, meaning of land, dominates Buddhist community broadly, falling into conviction of collective fixed dogma in East Asia up to now. In the Buddhist community, it is the most important matter to recognize that the same language has become to refer completely different objects due to translation errors. As a research method, searching for corresponding Sanskrit words in translated sutras and dictionaries of Buddhism is predominant. Then, after analyzing the authenticity, the fallacy toward the truth will be corrected.

• 한국산학기술학회논문지
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• 제16권1호
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• pp.744-754
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• 2015

동아시아에서 불사의 건립은 도성 및 궁궐과 더불어 가장 중요한 건축 활동 중의 하나로 인지되며, 특히 불탑은 부처의 사리를 모시는 상징적인 의미를 가진 불교건축의 가장 중요한 요소로서 불사의 중심에 위치하였다. 이에 본 연구는 안동 조탑리 오층전탑이 해체 보수 하고 있는 상황에서, 7-9세기 석탑의 내부구조체계를 통하여 전탑의 축조과정 등을 해석하고자 연구를 실시하였다. 그 결과, 첫째, 전탑의 파괴현상으로 측력으로 인한 밀림현상과 부재의 소성온도, 배합물질의 차이로 인한 부재의 파손을 들 수 있었다. 둘째, 전탑은 석탑과 같이 의장적인 부분과 구조적인 부분으로 구분되어 조영된 것을 알 수 있었다. 의장적인 부분은 가장자리에 있는 전으로 구성되며, 구조적인 부분은 가장자리 전과 내부 중심까지로 의장적인 전의 안쪽에는 완충공간 즉 상부하중이 수직으로 내려오면서 측력이 발생하는 것을 잡아주는 공간에 석재를 둔 것으로 분석되었다. 셋째, 내부중앙에 목주를 두어 전탑의 조영 시 중심축을 잡아주는 역할을 하였으며, 그 중심축은 찰주공의 하단까지 이어져 있었다. 넷째, 찰주공은 따로 내부 적심의 중앙에 따로 분리 축조하였다. 그리고 찰주공의 하단에는 찰주의 안착 및 위치선정, 뒤틀림보정을 위하여 구멍을 뚫어 놓았다. 이로 인하여 찰주는 자중으로 움직이지 않는 철재보다 목재로 설치하였을 가능성을 두었다.