• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.1
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• pp.53-70
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• 2016

Korean temple gardens have very high preservation value as the place reflecting ancestral wisdom in harmony with nature. Not only as a religious place but also as a beautiful landscape place, many people including foreigners are visiting traditional Korean temples. However, current many Korean temple gardens lost their original value and meaning because of the inappropriate planting in traditional places. In this study, for maintaining the representativeness of traditional Korean temple, we researched the current planting status of traditional Korean temple. After the research of 51 traditional Korean temples, a total of 207 species of plants was investigated, and among them 128 species (61.84%) were Korean native plants, 76 species (36.71%) were cultivar plants, 2 species (0.97%) were naturalized plants, and 1 species (0.48%) is introduced plant. Korean red pine (46 temples), sawleaf zelkova (38 temples), and ginkgo (36 temples) were the high rank species among 207 species. Korean rare plants including black-fruit hackberry and Korean fir form 5.3% of total species, and Korean endemic plants including Korean weigela and Korean paulownia form 3.4% of total species in traditional Korean temples. On the other hand, plants that have religious meaning such as lotus, musa, and guelder rose form slightly. There is a higher proportion of traditional Korean plants than religious meaning plants in traditional temple gardens, so that temple gardens are highlighted as historic places. Based on the planting status, maintenance plans were established reflecting characteristics of each spaces: entry space, the precincts of a shrine, and flower stairs. As a result, we suggest that selecting a suitable plant species with regard to the religious meaning of the plant symbolism for newly designing Korean temple gardens.

• Korean Journal of Heritage: History & Science
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• v.52 no.1
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• pp.90-119
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• 2019

The purpose of this study is to investigate the significance of Buddhist stone art in the cultural zone of Mt. Bukhan. Mt. Bukhan witnessed the prevalence of Buddhist culture in and around it since the introduction of Korean Buddhism and served as the center of Buddhist culture in the nation, where new Buddhist temples continued to be built from the Three Kingdoms Period to the Joseon Period. Of the characteristics of its Buddhist culture, it is very noteworthy that the construction of military temples in and around it in the latter half of Joseon supported the function of Buddhist temples as basic places of worship. These military temples were closely related to the mountain's geopolitical location, traffic routes, and position in the national defense system-- its mountain fortress was an important defense facility. The stone art works of Mt. Bukhan can be categorized into various types, including stone stupas, stone pagodas, rock-carved Buddhas, stone Buddhas, towers and monuments (stone monuments), stone lanterns, flagpole supports, and rock-carved sarira pagodas. There are diverse types of stone art left on the mountain. As for its period characteristics, it is clear that the Buddhist art of Silla spread even to the Gyeonggi region, and that most of the works of stone art were created during the first half of Goryeo and the latter half of Joseon. Starting in Goryeo, the Buddhist temples of the mountain maintained close relations with the royal court by operating as the royal buddhist shrine for the royal family. In the latter part of Joseon, the construction of the Bukhan mountain fortress became the most important opportunity to produce stone art. As for the distribution of the stone artwork, it was usually created in the west part of the mountain from Unified Silla to the first half of Goryeo and in the southern and eastern parts of the mountain from the latter half of Goryeo to the latter half of Joseon. It is estimated that central Buddhist temples of the mountain changed due to Silla's military goal of advancing toward the west coast along the Han River in its early days and the construction of the Bukhan mountain fortress in the latter half of Joseon to protect the capital city. Finally, the stone art of Mt. Bukhan holds very high significance in art history because various types of stone art continued to be created on and around the mountain, the stone artwork of the mountain reflected representative styles for each period, and e rare and ofthe works produced on the mountain exemplified rare and unique styles.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.116-133
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• 2014

The memorial stones of Sumanotap were known to have been sequentially produced in 1719, 1773, 1874, 1653, 1874. However, after examining the chronological era (年號) and sexagesimal cycle (干支), it was found that the second and fourth memorial stones were both recorded in 1713. The reason why the records of the same period were divided into two is assumed that since the subject to repair was divided into main structure and flagpole of the temple, and it was recorded per each monk in charge and donator. On the fifth tablet of the memorial stone of Sumanotap contains all the names of monks who were in charge of repairing Sumanotap as well as the names of common donators. These people are not verified in detail though, through comparing the Buddhist names on the third memorial stone with Buddhist paintings and painting records, 12 monks were identified to be in the same names. Generally, they were active in Gangwon province, Gyeongsang province, Seoul and Gyeonggi province in the late 19th century and even after the Sumanotap repair, they took up other duties of various temples. The most notable name among the donators recorded in the memorial stones of Sumanotap was Kim Jwageun. He was the donator for the chest of gold and silver that was enshrined in the pagoda in 1874. His name was recorded with Mrs. Yang from Cheongsin and, at that time, was known just as a donator. However, actually, the donator was not Kim Jwageun but his mistress Mrs. Yang who used to be a gisaeng, called Na-hap and was from Naju. Kim Jwageun deceased in 1869 already. It is exceptional that Mrs. Yang who were the mistress of the prime minister Kim Jwageun personally participated in the Buddhist event in which king, queen, mothers of king and queen, noblewoman participated. Besides, the event of Sumanotap repair was carried out by royal family in order to celebrate the hundredth day of the prince, Sunjong and his grandfather, Heungseon Daewongun did not participate for political reason. In this situation, the domination of Mrs. Yang is considered remarkable. Meanwhile, the temples that frequently appeared among the 10 temples recorded in the memorial stone of Sumanotap are Gakhwa-sa temple in Bonghwa-gun, Gyeongsangbuk-do and Bodeok-sa temple in Yeongwolgun, Gangwon-do. Gakhwa-sa temple was a temple where the historical achievements were kept so was under the government's control. Bodeok-sa temple was the buddhist temple praying for the soul of the Danjong buried in the tomb and was managed by the government. Therefore, the face these two temples participated in the Sumanotap repair proves that Sumanotap was repaired by the supports form these two temples and the stature of Sumanotap at that time was as high as the temples where the historical achievements are store or the royal buddhist temples for praying for ancestors' souls.

• Proceedings of the Korea Institute of Fire Science and Engineering Conference
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• 2008.11a
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• pp.471-478
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• 2008

This study grasps the type and site area of properties, the size of properties, the distance between the wooden properties and fire station, the direction of a fire engine in the wooden properties, the member of self-protection, and the present condition of fire fighting. And the 121 main temples properties in Korea is researched for an effective fire suppression.

• Proceedings of the Safety Management and Science Conference
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• 2013.04a
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• pp.485-500
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• 2013

Cultural assets of the country's history and cherish the living conditions of the people, conscious and cohesive crystals, and the pride of the hearts of the people as a haven. In the country worth preserving national treasure, bomulgeup, local cultural heritage as a major cultural property protection are. Cultural properties, etc. Most are wooden, is vulnerable to fire, and, moreover battling to far away from the city and due to the geographical conditions are very challenging aspects. The national cultural assets, such as the many temples, vows to fire one if the loss of a centuries-old cultural property is a big loss of national posterity to great shame is not. Still cultural assets and a large number of visitors have flocked temples. All of us to keep the look and feel of the cultural assets pleasure to conserve cultural assets preserved to ensure that fire prevention is always unmistakably bear in mind that sees.

• SUVANNABHUMI
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• v.5 no.2
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• pp.101-126
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• 2013

The place where models of Indonesian templed and sculpture remain in best condition is in central Java. Central Java was a center of culture from the 8th century to the 9th century. After the mid-10th century, a dynasty moved from central Java to eastern Java, because of frequent volcanic explosions and illness. Eastern Java became the center of politics and culture until the 16th century, when Islamic culture gained superiority. The classical temples of Indonesia before the rise of Islam are called 'Candi', which we can divide into the western Java period (?~8th century), the central Java period (8th~10th century), the eastern Java period (10th~16th century).

• Journal of architectural history
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• v.6 no.1 s.11
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• pp.27-45
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• 1997

• 한국문화재보존과학회:학술대회논문집
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• 2004.03a
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• pp.71-77
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• 2004

• Journal of the Korean Institute of Rural Architecture
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• v.13 no.1
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• pp.45-54
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• 2011

The results of examining the architectural features and changes of the main building of Dogapsa temple which is multi roofs wooden structure are as follows. The passage comparing 'Dogapsa' of <>, account of Lee Ha Gon's trip as the literature showing the appearance of Dogapsa temple in the early 18th century to Borimsa through verse of 'Dutacho' was noticeable. Dogapsa temple at Yeongam was distant over 100 ri from Borimsa temple at Jangheung and it was considered that there were many temples at Mt. Wolchul, Yeongam and there were also many temples to be comparable with it. But, Dogapsa temple was compared to Borimsa temple because verses 'many-storied building is high and immense' of 'Dogapsa' at <> and 'Dogapsa is lower than Borimsa at Jangheung' at 'Dutacho' of <> were interpreted as the existence of multi roofs Buddhist temple which had something in common with Dogapsa and Borimsa and was comparable to them. According to existing materials, it was assumed that the main building of Dogapsa was burnt through the Japanese invasion of Korea in the 52nd year of the sexagenary cycle (Eulmyooebyeon, 1555) and Jungyujaeran (1597), but record of major history of the main buildings of Dogapsa and Borimsa indicated that multi roofs wooden structure of the two temples were built at the same period. Since multi roofs wooden structure of main building of Borimsa was rebuilt in 1692, these buildings existed from the early 18th century to middle 18th century.

• Journal of the Korean Society of Hazard Mitigation
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• v.10 no.3
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• pp.71-75
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• 2010

In this study, we have assessed the fire risk of Buddhist temples located in Youngdong area by means of fire loads of components. First, we categorized the components into Buddhist temples (Dae-Ung-Jeon, Pal-Sang-Jeon), Sam-Seong-Gak (Chil-Seong-Gak, San-Sin-Gak), a Buddhist temple dormitory (Sim-Geom-Dang, Seol-Seon-Dang), Lu, Il-Ju-Mun and then carried out a field survey. Then, we examined the area of each room, types as well as quantity and dimension of combustibles. The fire loads calculated in this way were 446.96 $kg/m^2$ for Buddhist temples, 331.71 $kg/m^2$ for Sam-Seong-Gak, 164.14 $kg/m^2$ for the Buddhist temple dormitory, 463.91 $kg/m^2$ for Lu and 1042.14 $kg/m^2$ for Il-Ju-Mun, thus showing Il-Ju-Mun with the biggest fire load. We speculate that this is because construction materials were similar in size and quantity to others albeit the area of Il-Ju-Mun is smallest.