• 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 architectural history
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• v.20 no.1
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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.

• Journal of architectural history
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• v.14 no.2 s.42
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• pp.7-20
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• 2005

Ceremony is important to Buddhism as a part of the religious practice. Buddhist ceremony is a kind of discipline and it rules the Chan monastery life. This discipline, called $\ulcorner$Qinggui(淸規)$\lrcorner$ also forms a part of the practice for enlightenment in the Chan monastery(禪宗). Qinggui is derived from $\ulcorner$Baizhang's monastic code(百丈淸規)$\lrcorner$ which no longer exists. $\ulcorner$Chanyuan qinggui(禪院淸規)$\lrcorner$ is considered the oldest surviving Chinese monastic discipline. Its success is partly due to the emphasis in the Chan monastery on the succession of monks to abbot hood. Qinggui has been called the only discipline in Buddhist monastic life in religion. Whether it is also the discipline of the architectural space of the Chan temples is the focus of this thesis. The examination of this assumption may expand the meaning of Qinggui as embodying not only the religious form of discipline but also a fundamental part of the architectural archive. The majority of the buildings in the Chan monastery in Qinggui are related to $\ulcorner$Five Mountains Ten Checks figures$\lrcorner$. Most of all, it can be clarified that the elements of Qinggui are expressed through the analysis of the activities in each building. This proves that Qinggui has become a stipulation not only for the regulation of the monastery life but also the architectural code of the Chan temples. In conclusion, this study shows how the meaning of ceremony and monastery life in $\ulcorner$Chanyuan qinggui$\lrcorner$ can be expanded to include the design program of temples. The research proves that there is a basic code in the Chan temples for designing the structure of the monastery space. Similarly, $\ulcorner$Five Mountains Ten Checks Figures$\lrcorner$ was a diagram for examination and analysis as well as a tool for creating drawings of the temples in the Song era.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.265-280
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• 2022

Hwangnyongsa Temple was the large Buddhist monastery of Silla that has existed for about 685 years. The temple underwent a series of excavations from 1976 to 1983, during which it was discovered that its layout consisted of one pagoda and three main dharma halls. This discovery also led to the production of four artistic depictions of the temple at various times from its foundation to its final phase. Previous studies on the architectural layout of Hwangnyongsa Temple are largely focused on the inner sanctuary ("Buddha's Land"). The studies on the temple's main architectural structures may be natural for those who are interested in the origins of and background to its establishment, but the studies on its outer sanctuary ("Sangha's Land") have to come first to acquire a deeper knowledge of the architectural layout of the temple as a whole. To gain a comprehensive understanding of the entire layout of Buddhist monasteries of the Silla dynasty, including both their inner and outer sanctuaries, the studies on Hwangnyongsa Temple are essential as it was once the kingdom's most highly honored temple. The studies on Korean Buddhist monasteries of the Three Kingdoms Period have produced only a limited amount of information concerning the outer sanctuary, resulting in little evidence about the exact scope of the temple's sanctuary. Meanwhile, the excavations of the Hwangnyongsa Temple site have revealed the archaeological features of the walls that divided the monastery and its neighboring facilities, thus helping to delineate the size of the temple site. The excavations have revealed the boundaries between the inner and outer sanctuaries of Hwangnyongsa Temple, as well as the entire temple precincts and the exterior, providing valuable information about the changes made to the layout of the temple. In this study, the main discussion focuses on the changes made to the sanctuary of Hwangnyongsa Temple during the Unified Silla and Goryeo Periods, particularly in relation to the architectural layout of the temple. The discussion is based on a review of the periods in which the Nammunji(South Gate site) was built, which provides tangible evidence about the expansion of the temple to the south, and the walls enclosing the temple precincts on the four sides and the changes that occurred afterwards. As a result, the study concludes that both the inner and outer sanctuaries of the temple probably changed through the 1 st and 3rd. It also concludes that the changes made to the architectural layout of Hwangnyongsa Temple were intended not only to alter the scope of the temple but were also closely associated with the politico-geographical significance of its location at the center of the royal capital of Silla and the urban archaeological remains around it.

• Journal of architectural history
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• v.32 no.1
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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.