• Journal of architectural history
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• v.22 no.1
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• pp.29-39
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• 2013

The purpose of this paper is to analyze the layout of Early Chinese Buddhist Temples from the Eastern Han Dynasty to the Northern and Southern Dynasties. The results are as follows: 1) In the Eastern Han Dynasty and Three Kingdoms Period, the layout of Temples was a pagoda-centered system which had one-courtyard. The layout of Temples in this period was still under the influence of Indian Temples. 2) In the Western and Eastern Jin Dynasties, the layout of Temples was still a pagoda-centered system. However, many buildings began to appear in Temples after the mid-4th century. In the Eastern Jin Dynasty, Twin pagodas started to appear in Temples. 3) In the Northern and Southern Dynasties, there were many layout types, but the main form was the layout of front Pagoda and rear Buddhist Hall. The layout of Temples in this period was in a transition stage, which evolved from a pagoda-centered Temple which had one-courtyard and after developed into a Buddhist Hall-centered Temple which had multi-courtyard.

• Journal of the Korean association of regional geographers
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• v.7 no.4
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• pp.65-80
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• 2001

The purpose of this study is to examine the characteristics of the location and the layout of Donghwa temple(桐華寺) in Kyungbuk Province from feng-shui perspective. Feng-shui is a traditional geographic thought in China and Korea. It is necessary to understand feng-shui in order to understand Korean landscape and cultural geography. Feng-shui had had a tremendous impact on Korean landscape through selective buildings of cities, settlements, houses, monuments, temples, pagodas, and so on. In this study, I interpret the geomantic characteristics of Dinghwa temple in Kyungbuk Province. The results of this study are as follow. 1) Donghwa temple is carrying the mountain on the back and belting the water in front. The mountains which encircle the auspicious place are accordance with the feng-shui theory. The watercourse which flows the temple is suitable. The feng-shui spot is located at the foot of the mountain with surrounding mountains and a watercourse in front. 2) Many feng-shui texts discuss the types of surrounding mountain in detail and morphologically describe them with certain auspicious objects. In case of Donghwa temple, it can be compared to a phoenix carrying eggs in the bosom. This is a morphological marker for the description of configulation features of Donghwa temple. In the case of Donghwa temple, we can observe geomantic landscape for the purpose of fulfilling the geomantic harmony of the temple. Also the impact of feng-shui on vegetation is identified in Donghwa temple. 3) For the management of good feng-shui condition, and for the maintaining the harmony between the building layout and surrounding landform, some proposals are suggested.

• Journal of architectural history
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• v.28 no.5
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• pp.19-26
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• 2019

The subjects of this study were limited to Silla buddhist temple remains in the 6~8th century, where the excavation survey report was published and the details of the remains of the corridor are revealed. Since the corridor completes the structure of temple and is involved in formation of the space, the building plan for corridors is thought to have an intention linked to the entire temple. Thus, more closer study is required for this construction plan to identify the role of corridors. The corridor is a building that has a low architectural hierarchy and completes the layout and composition of the temple. In the unit planning of the corridor, unit were designed to be of a certain size in the temple layout. Then, the overall scale was made by adding the fixed size of unit. The combination of corridors are the combined points of paths and were used as visual points. The structure of the corridor was constructed to be adjusted according to the size of the main compartment of the building to which it was connected and inserted under the roof of the building. The adjustment of the unit changed in the range of 0.5 to 2 of Silla's system of measurement. The usage of embedded pillar in the corridor presents a new perspective on Silla architecture.

• Journal of architectural history
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• v.14 no.3 s.43
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• pp.77-88
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• 2005

This study is to find out the characteristics of the changes of the site layout in Beopjusa which was built on Maitreya faith in the Shilla.. According to the analysis of it in this study, we make conclusions as follows; 1) The reconstruction of Beopjusa means a start in Dhamalsama(法相宗) and then it was supposed to be Buddhist temple which was formed by intersecting axis of centering around a wooden pagoda(捌相殿) with a main Buddhist hall and a lecture hall. 2) After the middle of Koryo dynasty, Beopjusa was changed to building layout of intersecting with Yongwabojeon(龍華寶殿) and Daeungbojeon(大雄寶殿) because of harmony with Avatamsaka(華嚴宗) and Dhamalsama centering around Avatamsaka. 3) The buildings of Zen Buddhism was built in the early Chosun dynasty owing to a prevalence of Zen Buddhism in the late Koryo dynasty. And since 17th century, Buddhist halls were each built in their a faith system according to interpenetrated Buddhism(通佛敎). 4) The courtyard type of mountainous district was made on interpenetrated Buddhism. On the other hand, the site layout of Beopjusa is being maintained by centripetal spatial organization through the wooden pagoda as object.

• Journal of architectural history
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• v.18 no.5
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• pp.81-100
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• 2009

The study on Buddhism architecture in early Joseon dynasty was inactive. The period of King Sejo is important for studying the trend of Buddhism architecture in early Joseon, that was transmitted from the end of Goryeo dynasty, but it was difficult to know its exact situation due to lack of related records. The records were all written by Kim Su-ohn, which are Wongaksabi' 'Sangwonsajungchanggi' 'Bongseonsagi 'Geonginsajungchanggi'. The main hall was mainly second floor and there were necessarily annexed buildings at the right and left of the main hall. So the plane figure of $\Box\Box\Box$ was shown. It was a main stream for main hall. This layout may be referred to search for the origin of the layout in courtyard based structure(中庭形) in the late Joseon dynasty. Most of temples had 3 gates. Some part of horizontal corridor was used as 2 gates and the outer gate, far from main hall, was without corridor. The gate leading to front yard of main hall was called front gate, the next middle gate and the outer gate was Oisamun(外沙門) or Samun(沙門). Im most of the temples, people could enter into the front yard through pavilion which had the function of bell tower. The pavilions were located between front gate and first corridor. It is thought that this layout of the place for making bean curd outside the temple area will contribute to different studies on temples making bean cure in the future. The records about temples's foundation studied above are a little different between temples, but have more similarities. There common denominators represent the architecture tendency of Buddhist temples in the related period. It is thought that such a tendency was also shown on architecture of other temples during the reign of King Sejo as well as Buddhist temples.

• 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.

• Journal of architectural history
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• v.25 no.4
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• pp.65-73
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• 2016

This paper aimed to identify the units of measuring scale in Hwangnyongsa temple planning with the published excavation survey reports. Hwangyongsa temple site was planned under Silla Capital's urban planning in 6~7C, its full size was $800{\times}800$, and main temple was $400{\times}515$ of Goguryeo's system of measurement. Main hall was located in the center of Hwangnyongsa temple site, and its location could be seen that there was the arrangement of main temple divided into 3 : 2. Building plan measuring units proved to be 351~356mm and 294~ 296mm by analyzing measured data of remains. Lecture hall and Wooden pagoda were rebuilt by using the ancestors' units of measuring scale again and Bell hall was not planned by Tang's system of measurement in middle of 8C. In this respect, it would be important to have a deliberate attitude and lay down stereotypes on research of the units of measuring scale in ancient architecture.

• Journal of architectural history
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• v.14 no.4 s.44
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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.

• Korean Journal of Heritage: History & Science
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• v.45 no.4
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• pp.38-53
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• 2012

This paper investigated the construction year of 'Jeongnimsa(定林寺)temple in Buyeo(扶餘) through the recent archaeological records. First, the composition of land for the construction of temple was linked with Gwanbukri(官北里) sites which is estimated as palace. The composition of land for the palace was formed at late 6th century. Second, the several furnace sites was discovered under the foundation soil layers for the construction of temple. Reference to the pottery excavated from the previous surface indicates that the workshops having been operated a period of time after the transfer of the capital to Sabi(泗?). These workshops having been operated before the construction of roof-tile buildings which were followed by the large-scale composition of land for the palace at Gwanbukri sites adjacent to the north of 'Jeongnimsa. The pottery, roof-tiles and chinese porcelain which were included in the earth laid on the ground for the construction of temple also indicates that the construction year of temple do not go up to shortly after the transfer of the capital to Sabi. This is related with that wooden pagoda would have been present before stone pagoda and the foundation of the wooden pagoda would have soared into the ground. Last, the building layout of temple is familiar to Iksan(益山) Mireuksa(彌勒寺址) temple site than the temples of Buyeo such as Wangheungsa(王興寺址) temple site. This imply that Jeongnimsa temple was not constructed shortly after the transfer of the capital to Sabi like the opinion of the existing. Jeongnimsa temple was probably constructed at late 6th century when composition of the Sabi city was actively made.

• Journal of architectural history
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• v.11 no.4 s.32
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• pp.117-128
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• 2002

This paper aims at proposing constructional intention and aesthetic consciousness in the architecture of Jajang-temple, which was originally built by the great monk, Jajang in 7c. The results are as follows : 1) The layout and form of buildings in Jajang-temple were remarkably followed the situations and shapes of natural rocks related to Gumwa legend about the original establishment of the temple. 2) As natural rocks were penetrated into both the inner and outer space of buildings and so artificial skills were more or less restrained, it seems to be short of geometrical regularity, symmetry and formal integrity. 3) However it can be said that these architectural treatments were based on the aesthetic consciousness, so called In-Cha and Jol-Bak, which were conceived by intellectual elites in Chosun dynasty.