• 건축역사연구
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• 제26권2호
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• pp.67-74
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• 2017

A very unique case is found in the architectural remains related to the north and south square-platform at the lecture hall site of Hwangnyongsa, that of Anyangsa, and the estimated lecture hall site of Beopsusa as they are not observed in the other lecture halls. The platform has been discovered at only those three Buddhist temples from Goryeo, and its case has not been found in ancient Buddhist temples of China and Japan. This study thus set out to investigate the north and south square-platform at lecture hall sites by examining in details its architectural remains at the three Buddhist temples and reviewing the Buddhist literature about the lecture halls of ancient Buddhist temples. Based on the findings, it was estimated that the architectural remains of north and south square-platform at the lecture hall sites of Buddhist temples were those of platform for Buddhist sermons or those of high chair platform. While the north square-platform involved the remains of north high chair for the Lecturer that gave lectures on the Buddhist scriptures, the south one did those of south high chair for the Reader who recited the Buddhist scriptures.

• 대한건축학회논문집:계획계
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• 제35권2호
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• pp.73-82
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• 2019

The purpose of this study was to analyze the area of the southern gate in ancient temples. As the southern gate played a role of the front gate, the national or royal ceremonies had been held around the southern gates. The ancient southern gate of temples has had the place for the huge ceremonies such as a royal parade and an inspection of troops. Moreover, this place was recorded in the 'Samkooksagi(三國史記)' as Jeon-Ro(前路). The Southern gate and the Jeon-Ro had been planned together in the front area of the ancient temples, and the gate had been designed to look down the Jeon-Ro. These findings can be verified through the result of a recent excavation at a site of Hwangnyongsa temple in Gyeongju. This research confirmed that the huge ceremonies had been held at the Jeon-Ro including the area of southern gates. Furthermore, a Hwangnyongsa temple is regarded as a concrete case of verifying the composition of the area of Southern gate.

• 건축역사연구
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• 제20권1호
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• pp.95-116
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• 2011

It is a true fact that the ancient Buddhist temples of Korea were great, important historical influence revealing the transition and developing stages of all the BUddhist temples in Eastern Asia including China and Japan. Before Mahayana arose within India, the monastery and pagoda were united during the conflict and development of the original Buddhism and pagoda faith. With the arising of Mahayana and the introduction of Buddhist statues, the Buddhist temple and pagoda were in conflict and resulted in separation. With the creation and development of the Mahayana Bodhisattva concept, Hinayana and Mahayana started to show doctrine differences and expressed each others' characteristics relevant to the structure of the temple. As a result, the Buddhist Temple having 1 pagoda spread in China together with Hinayana and Mahayana. The Buddhist temple of Hinayana had its temple and pagoda separated and the Buddhist temple that has a pagoda in front was divided into a form of 1 pagoda and 1 main temple. The temple and pagoda for Mahayana in the form of 1 pagoda and 2 temple, where the main statue of the Buddha may be worshipped from both the left and right hand sides, were separated in the form of 1 pagoda and 3 temples to have its original form again. Mahayana was first introduced into Goguryeo through the routes in the northern region and developed from having 1 pagoda and 2 temples, to having 1 pagoda and 3 temples. China was influenced by the southern regions, which is why Abhidharma was introduced into Baekje. Later on, the importance of Bodhisattva increased and the transition speed of the Buddhist temple having 1 pagoda and 3 temples accelerated, as Buddhism became more popular and as Mahayana flourished. The statue of the Buddha on both sides of the pagoda shall gradually move next to the central temple, and the temple shall form large crowds to not only form a tacit boundary with the pagoda but the expansion of Bodhisattva shall also have a wall or a corridor constructed in between the central, left and right hand side temples to form separate areas, and shall have a pagoda built in front of the temples that worship from both sides. In conclusion, independence shall exist among each Bodhisattva within the Buddhist temple, and the status of the pagoda shall fall and appear as the pagoda on both sides in front of the main Buddha statue.

• 헤리티지:역사와 과학
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• 제45권3호
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• pp.60-79
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• 2012

고대 중국 불교사원이 있는 환경은 향촌(鄕村), 명산(名山), 도시(都市) 세개의 유형으로 나눌 수 있다. 이는 또한 사원이 존재하는 환경의 차이를 만들며 이로써 불교의 발전에 영향을 미쳤고 또한 사원과 사회관계의 다른 유형을 만들었다. 본고는 향촌 사회가 사원과 승려뿐 아니라 불교의 존재와 발전에 가져온 각종 이해(利害)에 대해 설명한다. 사원이 사회구조 속에서 다른 환경적 위치, 즉 도시와 향촌에 놓였을 때 그들은 결국 다른 외재적(外在的) 내재적(內在的) 사회적 응성을 발생시킬 수 밖에 없다. 중국 고대 불교사원은 위에 말한바와 같이 향촌, 명산, 도시에 위치하고 있으나 동진십육국 이후 사원이 크게 늘고 명산이 사원과 승려의 집중지가 됨에 따라 명산과 도시의 사원은 비슷한 양상을 띠며 발전한다. 그러나 향촌의 사원은 이와는 좀 다른 영향을 받고, 비쳤으므로 그를 중심으로 서술하고자 한다. 향촌 지역의 사원과 승려들이 서로 미치는 영향은 크게 네가지가 있다. 첫째, 향촌의 승려들은 그 지역, 혹은 그 부근으로부터 왔기 때문에 사회와 비교적 친밀한 관계를 형성한다. 그러므로 향촌 지역의 세력은 사원 승려집단이 구성하는 영향력을 제한한다. 둘째, 향촌 사원은 지방경제에 의탁하며 서로 동고동락 하였다. 향촌의 사원은 그 사회의 공공장소가 되었고 종종 시장 소재지가 되기도 하였다. 사실 사찰의 축조와 존재는 원래 지역 경제에 있어 하나의 추동력이 되었다. 왜냐하면 사찰건물 축조에는 공장(工匠)과 재료가 필요하며 어떤 절은 향객(香客)과 향촉(香燭) 소비 등에서 모두 많게든 적게든 상품 경제를 대동하기 때문이다. 그리고 소재 향촌이 어떤 자연재해 혹은 인재를 만나거나 수확이 좋지 않거나 경제가 불황일 때는 승려들이 흩어져 사원 또한 존속할 수 없는 결과를 낳기도 하였다. 셋째, 향촌 사원과 신도들의 관계는 도시와 명산의 사원과 구별된다. 왜냐하면 중국에서 사원은 승려들이 수행하는 장소일뿐 아니라 일반 가신도(家信徒)들이 조배(朝拜)하는 장소이기 때문에 그 주위엔 항상 많은 신도 무리가 있었기 때문이다. 넷째, 향촌 불교와 지방 민간신앙의 결합은 꽤 큰 정도로 불교의 민간화를 주도하였다. 이것은 하나의 상호작용 과정이다. 불교가 가지고 있는 전국성(全國性) 종교로서의 우세(優勢) 때문에 종종 지방특색을 가지고 있는 숭배는 불교 신앙으로 바뀌거나 불교 적색채에 물들었다. 향촌의 사원은 현지 사회와 밀접한 관계를 유지하면서 지방의 영향을 받음과 동시에 또 영향을 주기도 하였다. 대표적으로 향촌에서 비교적 문화가 발달된 곳으로서의 각종 문화와 관련된 시설 - 예를들어 학교, 병원 등 - 의 역할을 대신하여 모범 행동을 보이기도 하였다. 사찰이 향촌의 장례(葬禮)에 미친 영향도 매우 컸다. 중국인의 분묘(墳墓)는 주로 향촌에 세워졌는데 도시에 사는 사람이더라도 죽은 후에는 본적(本籍)으로 돌아와 묻히거나 적어도 도시가 아닌 교외(郊外)에 묻혔다. 향촌의 사찰은 일반적으로 장사 치르는 일에 참여하였다. 이상은 대다수의 유명한 불교 사찰은 명산에 있는것이 아니라 도시에 있음에도 불구하고 사원의 다수는 오히려 광대한 향촌에 있으며 그들은 향촌 사회와의 상호 융합을 통하여 90%이상의 중국 민중과 연결되어 있으며 불교가 중국에서 가장 중요하게 존재하는 기초가 되었음을 표명한다. 향촌 사원과 현지 사회 민중간의 상호 영향은 전방위(全方位)적인 것이며, 많게 혹은 적게 사회 생활 각 방면에 파급되었다. 향촌 지역에 이렇듯 사묘(寺廟)가 시(時) 공간(空簡)적으로 광범위하게 분포해 있는 것은 불교 사원과 중국 고대 농촌 사회의 긴밀한 결합을 설명하기에 족하다.

• 건축역사연구
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• 제19권5호
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• pp.25-47
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• 2010

The purpose of this study is to reconstruct the wooden frame structure of Buddhist temple, Kumdang in Youngamsaji which assumed to be built in the 9th century of Unified Silla Dynasty. The remaining site of Kumdang in Youngamsaji is investigated thoroughly with a particular attention to bay size and column distribution. The five ancient Buddhist temples which were built in the same period also have the same frame type as Youngamsaji Kumdang. These five ancient Buddhist temples and Kumdang in Youngamsaji are meticulously investigated in terms of their bay sizes and measuring modules. The framework schema is devised as a conceptual tool to conjecture wooden frame structures of Buddhist temple. A theoretical differentiation between frame type and frame structure is attempted to formulated a wooden frame structure as a stepping-stone for the reconstruction of traditional wooden building. The wooden frame structure of 9C Kumdang in Youngamsaji mainly follows the oldest Korean wooden pavilion, Muryangsujeon in Busuk temple, with a hip and gable roof. The wooden frame structure of 9C Kumdang in Youngamsaji is reconstructed through 3D computer modeling to such an extent that every wooden components of the structure can be 3D printed. The reconstruction also takes reference from the Cai-Fen system in Yingzao Fashi.

• 건축역사연구
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• 제12권2호
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• pp.7-20
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• 2003

The main buildings of the important Buddhist temples - the pagoda, the Buddhist sanctum, the lecture hall - was surrounded by the cloister until Koryo Dynasty. And the Buddhist sanctum was located the center. It meant that the Buddhist sanctum was important building. It is very important thing that we understand the usage of the interior space because the architectural space consists of the unified space by the organic function of the interior space and the exterior space. But there is not so much the study on the interior space of the Buddhist sanctum. So, the purpose of this study is to understand of the interior space of the Buddhist sanctum in Ancient and Medieval Times. Till now, it was impossible that the Buddhist monk or the General public entered the Buddhist sanctum in Ancient and Medieval Times because they regarded the Buddhist sanctum as the place of sacrosanctity and the floor was finished by bricks. But, we saw that they could enter the Buddhist sanctum. Of course the floor of the Buddhist sanctum was finished by bricks, but they spread mats on the floor, took off his shoes in the interior space and used the furniture for sitting on. The plan of the Buddhist sanctum was designed by the process of the ceremony and the way of the enshrinement of the Buddhist statues because it is the place to enshrine the Buddhist statues. They performed the ceremony like as pray, worship, offer food to Buddha, HaengDo - an act to turn round an object of worship - and so on in the interior space of the Buddhist sanctum.

• 건축역사연구
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• 제19권4호
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• pp.109-123
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• 2010

The main functions of a Buddhist temples are as a place for Buddhist services and a place for sermons and each ancient Buddhist temple was equipped with a main and separate building. After Zen Buddhism was first introduced, there was a tendency to change the terms to Buddhist sanctuary and altar, as set forth in the Zen Buddhism code of conduct called 'Cheonggyu(淸規)'. As such, it was thought that the division between Buddhist service space and preaching space were relatively firm until the Goryeo Dynasty. However in the period from the end of the Goryeo to the beginning of the Joseon Dynasty there was an increasing tendency of integration of the two buildings. It can be seen that, in cases where both buildings remained, statues of Buddha were enshrined in these buildings without any distinction. Eventually it is led to the tradition of duo-Buddhist sanctums.

• 대한건축학회논문집:계획계
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• 제36권5호
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• pp.117-124
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• 2020

This study examined ornamental metals used as architectural members among metal artifacts excavated from ancient Buddhist temples and palaces in Korea. Through this, we approached the decorative characteristics of ancient architecture eaves. 1. The decorations used in eaves of Korean ancient architecture include roof-end tiles and ornamental metal. Through excavation examples, the technique of attaching ornamental metal to the rafters and corner rafters of high-ranking architectures in the 7th and 8th centuries (ornamental metal for rafter end, ornamental metal for corner rafter end), and tosu iron in the 10th century It seems to be fashionable. 2. Several buildings were built in ancient Buddhist temples and palaces. At this time, they differentiated ornamental metal according to the hierarchy of the building. The higher the hierarchy, the greater the difference in the number of ornamental metal installations, materials, and decoration techniques. In addition, ornamental metal used in eaves is an important factor in the discrimination of the times as the type, number of members, and patterns change depending on the era. 3. The great feature of the eaves metal decoration excavated in the 7th and 8th centuries is the attachment of ornamental metal to the rafters and horsetails. This seems to create a sense of grandeur by removing the weight of the roof and giving the impression constructed regardless of gravity by supporting it with non-material materials.

• 한국콘텐츠학회논문지
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• 제20권4호
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• pp.530-539
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• 2020

본 논문에서는 불교 신화에 등장하는 10명의 지옥 왕을 주제어에 따라 시각화하는 디지털 콘텐츠를 구현한다. 10명의 지옥 왕은 시왕으로 불리며, 탱화와 같은 유형문화재로서 일반 사찰에서 찾아볼 수 있다. 시왕은 저승 세계를 관장하는 대왕으로 무속 및 불교문화 속에서 다양한 모습으로 전래되고 있다. 본 논문에서는 고문헌에 등장하는 시왕을 지옥별로 그 특징을 분석하여 주제어를 선별하고, 일반인이 특정 주제어를 선택하면 그에 따른 지옥과 왕을 시각적으로 나타내는 디지털 콘텐츠를 구현한다. 응용 분야로는 게임 및 문화 캐릭터의 개발, 전통문화를 활용한 디지털 스토리텔링, 불교문화와 교리 교육, 게임 등에 그 활용을 기대할 수 있다.

• 보존과학연구
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• 통권24호
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• pp.131-152
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• 2003

In ancient times, many kinds of different inorganic pigments were used as colorants for making objects. These pigments are still evidentin well known objects such as Danchung, mural painting and Buddhist painting. This study discusses the results obtained from an analysis of the pigments used on the Buddha pigments. The results can be briefly summarized as below; Firstly, the microcrystalline structures revealed on the cross section of analyzed pigments, samples of which were taken from various parts of Buddha pigments show that different sizes and shapes of pigment particle were used for different purposes such as coloring, toning of the pigments. The arrangement of pigments and their usages are varied according to the owner temples and the place where it was created. Secondly, a result of the analysis on the composition and structure of the pigments shows that the main components in their composition are: Red pigments - Red lead($Pb_3O_4$) and Cinnabar(HgS)Green pigments - Malachite[$CuCO_3$.$Cu(OH)_2$] and Prussian Blue[$Fe4(Fe(CN)_6)_2$]Gold pigments - pure gold(Au)Yellow pigments - Orpiment($A_s2S_3)White pigments - Lead Cyanamide[$Pb_3(CO_3)_2(OH)_2]Ultramarine pigments - Azulite[$Cu_3(CO_3)_2(OH)_2]Especially, we knew that pigments used on the Ssanggye temple not repaired to the artificial synthetic pigment