• 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 The Korean Digital Architecture Interior Association
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• v.6 no.1
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• pp.41-48
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• 2006

The research which it led and it tried to observe the layout of Hwa-Um buddhist architecture by Avatamska sutra. The avatamska sutra is one of the scriptures which are important from Buddhism and Hwa-Um buddhist architecture is same channel. Sip-ji-pum that it includes the contents of avatamska sutra is most important. Hwa-um buddhist architecture can divide the major space into a three precinct. First, the gate to a Buddhist temple(A step of self interest. Second, Ru and a building for Buddhist priest(A step of Altruistic act). Third, A Buddhist sancturary(A step of Religious ascetic). From the above results, we can know that site layout of Hwa-um buddhist architecture in the Hwa-um sect relations to the dogmatic background, thought.

• Korean Institute of Interior Design Journal
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• v.19 no.3
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• pp.111-118
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• 2010

The Buddhist reliquaries of these 6 Reliquaries(松林寺, 感恩寺, 法門寺, 慶山寺, 唐招提寺, 法隆寺 玉蟲廚子), when compared with those of China, Japan and Korea in the same period, they worshiped the Buddhist reliquary as a Buddhist God itself and put them as a part of the architectural decoration, being installed in the construction forms. In the form and the composition of the architecture, we can see those having been designed with very detailed and brightly decorated form. The Buddhist reliquaries in the Song-Lim-Sa, Kam-Eun-Sa, Famensi, Qingshansi, Toshodaiji, and the Horyuji Tamamushi Zushi, the most important ones in this research, were in the precious tent and the inner and outer Coffins shapes having completely the altar part, interior space part, and the ceiling part, which inform us the whole structure of the architecture in details. After all these researches, we conclude that the Buddhist reliquaries in form of the Treasure-architecture represented the architectural style of the same period as a form of industrial arts and we can see that they tried to use all of their highly skilled and talented methods to describe the Buddhist Pure Land.

• Korean Institute of Interior Design Journal
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• v.16 no.4
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• pp.3-11
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• 2007

We study, in this paper, on the decorative design of the Treasure-architectural form for the Silla Buddhist reliquary and this research went through the observation on the Buddhist Reliquaries of the Song-Lim-Sa, the Eastern-Western three floor pagodas in the Kam-Eun-Sa, the three floor pagodas in the Bul-Guk-Sa and the reportedly discovered Nam-Won. The Buddhist reliquaries of these 5 Reliquaries, when compared with those of China and Japan in the same period, they worshiped the Buddhist reliquary as a Buddhist God itself and put them as a part of the architectural decoration, being installed in the construction forms. In the form and the composition of the architecture, we can see those having been designed with very detailed and brightly decorated form. The Buddhist reliquaries in the Song-Lim-Sa and Kam-Eun-Sa, the most important ones in this research, were in a royal palace shape having completely the altar part, interior space part, and the ceiling part, which inform us the whole structure of the architecture in details. In particular, for the case of Kam-Eun-Sa, the columns in the shape of bamboo trees, the expression of the gates, the terrace of double parts formed of word-shape Man, and the statue of a general with superhuman ability in the shrine explain us the description of the Gyun-Bo-Tap-Pum of Lotus Sutra. After all these researches, we conclude that the Buddhist reliquaries in form of the Treasure-architecture represented the architectural style of the same period as a form of industrial arts and we can see that they tried to use all of their highly skilled and talented methods to describe the Buddhist Pure Land.

• Journal of the Korean Institute of Rural Architecture
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• v.4 no.3
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• pp.23-37
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• 2002

Buddhist Architecture should be set for worship and an ascetic life, which is its main function as it is a religious facility and its space and form can be considered as means to achieve efficiently a religious function. Every religion concludes its religious function through its ideas and form of faith based on scriptures and religious precepts. The thing should be paid attention to from this point of view is how Buddhist doctrines are reflected on the architecture and the background recognition about the fundamental doctrines and religious system should be preceded to clarify it. Existing researches have studied the characteristics of Buddhist temples on the point of functional view and architectural spacial view through phenomenal ways. Though fruitful results bore about the Korean space through that way, more internal viewpoint is required to clarify the fundamental regularities and spatial concepts indwelling in temple architecture. Considering what structural elements were required to compose one space in traditional Korean architecture is the fundamental subject and important. This thesis searches architectural characteristics through inquiring about the main building and annexes and understanding symbolic characteristics about the arrangement of the Buddhist statue and solemn things in the Buddhist temples of tangible cultural assets or above located in Seoul area.

• Journal of architectural history
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• v.21 no.2
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• pp.53-74
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• 2012

This study aims to overview and review the infiltration of Japanese Buddhism and it's influences on the construction and architectural characteristics of Japanese Buddhist temple from the opening of ports to Independence Day of Korea. Infiltration of Japanese Buddhism had been sustained during 70 years from the foundation of Higashi Hongan-ji Temple(東本願寺) in Pusan, by Shinshu Otani School(眞宗 大谷派) which was one of Japanese Buddhism, to Independence Day of Korea. This study is to be promoted on the following subjects ; 1) the circumstance around the infiltration of Japanese Buddhism 2) Buddhism policy of Japanese Governor and infiltration on Korean Buddhism 3) increasing trend, distribution and construction of Japanese Buddhist temples near downtown areas 4) for the conclusion, case research on Bondang, Gori, and open space and analysis on the architecture style of Japanese Buddhist temples. Accordingly, Korean Buddhism had been subordinated to Japanese Buddhism, and the management system and memorial service of Korean Buddhism had to be affected by Japanese Buddhism. This study is considered meaningful for the elementary research to examine the aspects of Japanese style on Korean Buddhist architecture at that time.

• Proceedings of the Korea Society of Design Studies Conference
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• 2002.05b
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• pp.110-111
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• 2002

• Journal of the Korean Institute of Rural Architecture
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• v.13 no.2
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• pp.71-78
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• 2011

The main characteristic of one tower style temple on flatland, as a type of early buddhist temple, is to have been built on level ground near the capital city with their intent to be connected with power group in those days. Two kind of one tower temples on flatland had mostly been constructed: Wondang(longing temple) and National temple, and they greatly contributed to popularization of Buddhism. So, the purpose of this study is to analyze the examples of one tower temple plot planning made by centering around Puyeo district of Sabi dynasty, and in another aspects, examine the influence on our traditional temple architecture and the meaning of Korean traditional architecture, because it is the most important thing among Korean traditional architecture. This study is significant because we have researched in the documents and fruit of an excavation about one tower style temple in Puyeo district in Sabi dynasty, so it will be helpful in studying Buddhist temple architecture system in Puyeo district in Sabi dynasty.

• Journal of architectural history
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• v.4 no.2 s.8
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• pp.86-101
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• 1995

This study examines the Symbolic notions of Haein Buddhist Monastery based on the context of Feng-shui. Through the study, it is verified that the geographical features surrounding the Haein Buddhist Monastery are imbued with the basic layout of the monastery and the constitutional elements of the Haein Buddhist Monastery are structured and formed with the architecture and landscape of the monastery. Thus, the study maintains that the siting and the arrangement of the Haein Buddhist Monastery reflect the context of Feng-shui.

• Journal of architectural history
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• v.30 no.4
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• pp.53-66
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• 2021

In the study of Buddhist architecture before the Goryeo Dynasty, the analysis of sectarian viewpoints is one of the effective means. In the study of Buddhist architecture before the Goryeo Dynasty, analyzing from the point of view of a Buddhism sect is one of the effective means. Until now, compared to the importance of the Beopsang school before the Goryeo period in the field of research on the history of Buddhist architecture, research on its temples was the least compared to those of other denominations. In this study, as one of the studies on Beopsang school temples, Geumsansa(金山寺), Beopjusa(法住寺), and Donghwasa(桐華寺), which were built as the Jinpyo's Beopsang school temple in the late 8th century and maintained until the Goryeo Dynasty, were targeted. And I tried a rudimentary analysis on the building composition of those temples from the viewpoint of the beliefs and teachings of Beopsang school. This study is meaningful in that it is the first attempted study in the field of architectural history on the Buddhist temple of the Beopsang school, which led non-Zen sects of Buddhism along with the Hwaeom school until the Goryeo Dynasty.