• 한국문헌정보학회지
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• 제28권
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• pp.71-81
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• 1995

There are no exact copies or carvings of India's original Buddhist Scripts published in Korea that had been flowed into Japan except those of WanSanJungUiMongSanPuPo(환산정의몽산법어). YaWoonJaKyung (야운자경). KyeChoShimHakInMoon(계초심학인문) PalSimSooHangChang(발심수행장) and MongsanWhaSangPupoRackLock published by a mid-Chosun Dynasty Buddhist monk, YaWoon TaesunSa. Others are the translations by Chinese people. All printings were of woodblock except ChonjimyungYangsoo- RhockChapMoon(천지명양수육잡문) of Inkyng wood printing type. This shows perhaps that the Buddhists were so devout that they spared no effort in their prayers to head for the Paradise. Even the woodblock carver himself took his hard work for granted in his belief and engraved the blocks with all his heart taking his work as God-given task. Or. perhaps they to use wood-block printing as the demand for the Scripts soared. By the way. as the Koryo Dynasty took Buddhism as the state religion, it was natural that the Buddhist Scripts were published at TaeJangToKam (the publishing office) and were much encouraged. It is noteworthy. however, that not a few Buddhist Scripts had been published during the Chosun Dynasty despite its crack-down on Buddhism as the Confucianism was declared as the state principle. The Scripts were even published by such temples as MoonJooSa(문수사), MyoHeeAm(묘희암). SsangbongSa(쌍봉사). PyoHoonSa(표훈사), YooJupSa(유점사), YongJangSa(용장사). and AnShimSa(안심사). The fact that the Scripts were even published by KanKyungToKam(간경부감) leads us to reconsider the traditional way of thinking of the Chosun Dynasty as anti-Buddhist or flunkeyist. The historical fact that a record number of Buddhist publications had been transmitted to Japan - is it accidental? - This issue could well be another subject matter for further research. However, it should be noted that very few of above­mentioned Buddhist Scripts are found in present-day Korea.

• 한국화재소방학회논문지
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• 제21권4호
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• pp.44-51
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• 2007

우리나라 대부분의 문화재인 사찰은 목조 건축물로 가연성이 높고 도심과 떨어진 산속에 있어 화재 진화에도 소방력의 접근성이 용이하지 않아 초기 진화가 어렵다. 또한 장기 지속적인 화원으로부터 문화재 보호를 위한 수원의 확보 및 자체 소방시설도 한계가 있다. 따라서 본 연구에서는 산불로 인한 화재의 초기 진화 및 장기 지속적인 화원으로부터 문화재를 보호하고자 기존의 수계설비보다 피해를 최소화 할 수 있는 미분무수 설비를 적용하여 우리나라 문화재의 지형적 위치를 고려한 가연물의 발화에너지를 제거하는 방식의 소방시설과 차단벽을 활용한 방식의 소방시설을 제안하였다.

• 임산에너지
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• 제22권2호
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• pp.36-43
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• 2003

본 연구는 현재 고궁이나 사찰 등지에서 사용되고 있는 단청안료의 방부·방미·방의 효력을 평가하기 위하여 실시하였다. 포리졸과 젤라틴 두 종의 교착제와 석간주, 장단, 삼홍주, 석황, 백분, 군청, 하엽, 수흑, 뇌록, 금진주박 및 호분을 공시안료로 한 실험에서 각 안료의 방부·방미 효력은 교착제의 종류에 의해 효력의 차이가 크게 나타났다. 포리졸을 교착제로 사용시 삼홍주는 부후개떡버섯 및 구름버섯에 대한 방부효력치가 70이상으로 방부성능 기준에 가장 근접하였으며, 장단 처리재가 P. funiculosum, T. viride, R. nigricans에 대해, 군청 처리재가 T. viride에 대하여 우수한 방미효력을 나타냈으나 그 외 안료의 효력치는 떨어지는 것으로 나타났다. 흰개미 실험에 있어서도 교착제에 따른 차이는 있었으나 하엽 및 석황의 처리재가 방의효력이 우수한 것으로 나타났다.

• 건축역사연구
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• 제14권4호
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• pp.137-155
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• 2005

This study was started with its consideration as materials showing original shapes of temple buildings in the late period of Chosun the photographs and drawings which contained in $\ulcorner$A Survey Report of Korean Architecture$\lrcorner$ made by Sekino Tadashi through his survey for 62 days(July 5${sim}$Sep. 4, 1902). Results of the study can be summarized as follows. During the period of Japanese occupation, Beomesa temple experienced frequent changes in building layout including the transfer and removal of buildings. Such frequent change began in spring, 1936 when a Buddhist monk of Beomeosa temple, Cha Woon Ho moved Gwaneumjeon, originally located to the light of the main building, to the left of the building and, on its original site, built up a 7-storied sarira tower. Though it is difficult to say that the study provides everything about Beomeosa temple, the researcher expects that the study would be the very basis on which changes in the building layout of the temple since the late period of Chosun can be researched. In conclusion, the researcher hopes that the above mentioned restoration plan would help originally restore or enlarge temples, further transmitting such restored or enlarged establishments as valuable cultural remains from generation to generation. In this respect, the researcher expects such restoration plan to be made in continuous and more detailed ways.

• 건축역사연구
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• 제18권1호
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• pp.91-111
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• 2009

The purpose of this study is to analyze paejang system of the castle constructions In the late period of Chosun dynasty. Moreover, this study aimed to examine effects and influences of its constructional productivity. The results are as follow; 1. Paejang was originally a sort of military positions. Thereafter it had been adopted to the various fields like soonrapaes. Pae, which was a regular working unit organized with $30{\sim}50$ laborers, took charge of the works allocated with its own chargeable section. 2. The first adoption of paejang system was found at the construction of Ganghwa-oyseong in 1690. Since the period of King Yeongjo and Jeongjo, it was generally used as a working system. 3. Yoo Hyeongwon had early suggested that this system should be adopted as a reformative system because it had a perfect command system like Soko-je, the provincial military system. 4. At the constructions of Dongnae-upseong, Jeonjoo-upseong and Daegoo-upseong in the period of King Yeongjo, paes were organized to $40{\sim}60$units, and worked in the fields of masonry, carnage and picking of stones. 5. At the construction of Soowon-seong in the period of King Jeongjo, a large number of various paejangs participated in all of working fields. Especially masonry-paes were usually organized with over 100 units. 6. It was estimated that paejang system surely could guarantee saving labors and term of works. Moreover, it was a basis for the further development form of dogup-je, a contracted work system. 7. Paejang system was applied in the constructions of Buddhist temples since the middle period of 1700s and later, it was widely used in the constructions of palaces.

• 건축역사연구
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• 제16권6호
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• pp.47-66
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• 2007

$Lokap{\bar{a}}las$ are understood as the deities of four directions in Buddhism: $Dhrtar{\bar{a}}stra$ in the East, $Vir{\bar{u}}dhaka$ in the South, $Vir{\bar{u}}p{\bar{a}}ksa$ in the West and $Vai{\acute{s}}ravana$ in the North respectively. Their common name is, therefore, called as the "Four Guardian Kings", whose function is to prevent demonic forces from entering into its sacred world. Although the position of $Lokap{\bar{a}}las$ is to the lowest level in the hierarchy of the minor deities in Buddhism, the cult of $Lokap{\bar{a}}las$ was widely spread and prominent in the countries of Northern Buddhism. It played a significant role in terms of the state-protecting Buddhism, on behalf of it's esoteric and magic power. More than 20 Gateways of the $Lokap{\bar{a}}las$ and $Lokap{\bar{a}}la$ statues were still well preserved in Korea, and they were believed to be constructed after the Japanese attack in 1592. After war, monks had concentrated on restoring ruined temples and building many new Gateways of the Four Guardian Kings over the Korean peninsular. Under such circumstances, even though the $Lokap{\bar{a}}las$ played a significant role as the subject of cult in Korean Buddhism. they might have a small chance to be taught traditional Lama iconography exactly. The purpose of this essay is to examine the relation of orientation of the Gate way of $Lokap{\bar{a}}las$ and allocation of each Kings inside the gate.

• 한국농촌건축학회논문집
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• 제13권3호
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• pp.83-90
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• 2011

The purpose of this study is to analyze size and proportion of plan and section, and derive characteristics by types of worship-space in central hall of buddhist temple. This study covers 45 buddhist temples as designated national treasure and treasure. Types of central hall of buddhist temple are 'Columnless Type', 'Inner Column Type', and 'Colonnade Type'. The results are as follows. Firstly, in the proportion of width and length, 'Columnless Type' is mostly represented with 1:0.73, 'Inner Column Type' with 1:0.54 and seems to be widening for the other types, and 'Colonnade Type' is same proportion with 'Columnless Type'. Secondly, in the proportion of width and height, 'Columnless Type' is 1:0.61 and sizes of worship-space of this type are different but the proportion is same. In the 'Inner Column Type', worship-space is enlarged because a buddhist altar is hustled into the rear. Thirdly, in the proportion of length and height, all types are represented with similar proportion as 1:1. Finally, proportion of the volume of worship-space in 'Columnless Type' is 1(width):0.74(length):0.60(height). The case of 'Inner Column Type' is 1:0.57:0.57 and length of worship-space is shortened, so characteristics of horizontality is emphasized. The space of same size with the proportion of 'Columnless Type' is situated in the inside of worship-space in 'Colonnade Type'.

• 한국자원식물학회:학술대회논문집
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• 한국자원식물학회 2002년도 심포지엄
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• pp.43-46
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• 2002

The first record of buckwheat in Korea was revealed from an old Korean book, "Hyangyakguguebbang(鄕藥救急方)" written in the era of king 'Gojong' who governed the country from AD 1236 to 1251 in the Korea dynasty. Buckwheat in Korea has been known to be introduced from China in 5th -6th century. One of the most famous buckwheat noodles, 'Naengmyeon' had been used popularly among the people in the Korea dynasty. It is true that buckwheat had been cooked and sold in temples during the Korea dynasty, and was regarded it as one of the temple foods at that time. Buckwheat has been cultivated as an alternative crop and buckwheat grains have been used as a hardy plant when the food situation for people was lacking in Korea. Buckwheat was an important crop in a slash-and-burn field(shifting cultivation) of the mountainous area in Kangwon province. A written history of the shifting cultivation in Korea was found in an old book "Taekriji" which was written by Lee, Jung-Hwan in the Chosun dynasty. The area and number of households of shifting cultivation in Korea was 40,000 ha and 135,000 household, respectively in 1973. Fifty to sixty kilogram of buckwheat grains per la was harvested at an altitude of 600 - 800m. Folk songs which have been sung among the people in shifting areas include buckwheat meal. One of the folk songs for buckwheat is as follows; "they do not eat rice with or without waxy property but eat buckwheat mixture." Since 1974, shifting cultivation has been legally prohibited to allow revegetation of destroyed mountains and rehabilitation of woodlands in Korea. Buckwheat has been traditionally marketed as noodle or flour for the manufacture of noodles, and also as groats for food in Korea. Consumption in markets has increased over the past several years. Buckwheat grains are mainly consumed in the form of noodles in Korea. However, many people have recently pursued a desire to make food products of high quality in processing buckwheat materials for health reasons.

• 건축역사연구
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• 제16권2호
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• pp.59-78
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• 2007

Studies and reports on buddhist temples in Goryeo dynasty are rarely In the present situation. At this point of time new excavational reports and historic records offer many materials to understand a architecture in Goryeo period. Especially, temple site have various transitions, it is of great value to study. This article attempted a restorative study of a location, function, spacial arrangement, structure, building age is based on a measure and transition of temple layout that is based on the excavational result and related historic documents about Godal temple site in Yeoju. Gadal temple site was a representative Zen buddhist temple in Goryeo Dynasty. It was difficult of access by watercourse because it was located in an inland in the upper Han River. Archaeological research and historical records has reveals that the temple was constructed with a minium of four levels[six terms]. We could recognized the central site of temple and buildings were constantly established, enovated or collapsed. It has went through many transition according as it encountered new sects and doctrines. Also it should perform various functions and overcome given conditions. Ultimately it let see greater diversity in the spacial composition, and layout. That is to say it were planed several separate areas, each was consisted of main buildings, once again was integrated into one temple.

• 건축역사연구
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• 제27권2호
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• pp.63-78
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• 2018

Pagodas in Myanmar can be largely divided into Zedi and Pato. Zedi is a developed form of the early domed pagodas in India and Sri Lanka, which can be found in the introduction of Buddhism in Myanmar and the comparison of early pagodas in India, Sri Lanka and Myanmar. On the other hand, Pato is where statues of Buddha were enshrined, which is why many scholars referred to it as a temple. However, this study proposes that Pato shall be referred to as a temple-style pagoda in a form unique to Myanmar, based on the origin of Pato, definition of pagodas, and Sarira Enrichment Record of Pato. Moreover, it seems more appropriate to name this type of structure Stupa Temple(塔殿) or Stupa Shrine(塔堂) rather than a Buddhist temple(佛殿) or Buddhist shrine(佛堂) for clear distinction. Pato, or temple-style pagodas, has a ${\acute{S}}ikhara-style$ structure at the center like Ananda Pato upon entering the Pagan (Bagan) kingdom period, on which Zedi-style structures are built. As a result of examining the integration of various Buddhist schools and religions focused on Theravada during the period of King Anawrahta and King Kyanzittha, the ${\acute{S}}ikhara-style$ structure is a symbolic representation of the fact that Theravada embraced Hinduism. The common features shared by pagodas in Myanmar are the centrality of place and the verticality of $y{\check{a}}ngti{\bar{a}}n$ (looking up to the sky) in terms of shape. All temples are placed at the most important and central space, and their forms represent strong religious $y{\check{a}}ngti{\bar{a}}n$ and verticality. These are the features that stand out most among various pagodas in Buddhist countries.