려말선초 혼란기에 불교는 타락하고 활발했던 조영의 분위기는 침체기에 빠져들었다. 그런 가운데 우리나라 사찰건축의 명맥을 유지된 몇 가지 중요한 원인을 가지고 있었다. 첫째, 건물짓는 기술자가 바로 승장 대목 자신들이라는 점과 혼란기를 틈타 엄격함으로부터 어느 정도 자유스럽게 영조할 수 있었다는 점이다. 이러한 인식의 변화는 그대로 건물에 나타나게 된다. 이러한 대표적인 사례가 사찰 전각 측면공포에 대한 등간격배열방식이다. 그 동안 이 문제에 대해 심도갚은 연구가 진행되지 않은 상태에서 서둘러 규정짓는 자세에 문제가 있었다고 본다. 본 연구는 이러한 문제점을 제기하면서 보다 심도있는 연구가 되기를 바라는 마음에서 고찰되었다.

This thesis is to analyze the origin and transformation of the official building registers of Korean traditional temples, and also to suggest the amendment of their wrong archives. Especially, this study is to examine these subjects focused on Beomeo-sa which has maintained fine registers. The results are as follow; 1. In Chosun Dynasty, the Ip-an had been used, and in the period of Daehan-Empire, the Ga-gei had been used as each official registers for the common buildings. The other hand, the lists of properties and the legal registers had been used as official registers for the temple buildings between 1911 and 1962. 2. The current official building registers have been firstly recorded under <Building Law> in 1962. At that time, the current official registers have been also recorded for the Buddhist temple buildings. 3. Most of the official building registers of Buddhist temples are incomplete. Especially, these have usually the indistinct building names and wrong building areas. These were mainly caused by direct copying of the old registers recorded in 1956, the period of Buddhist confusion. Furthermore, the registers have been poorly operated by monks and offices. 4. Therefore, the registers has to be corrected as follow; The omitted buildings have to be added and the duplicated buildings have to be removed in the summary heading registers. The indistinct building names recorded in 1956 have to be correct into actual proper building names. The wrong building areas recorded in 1956 have to be correct into actual measurement building areas.

The main functions of a Buddhist temples are as a place for Buddhist services and a place for sermons and each ancient Buddhist temple was equipped with a main and separate building. After Zen Buddhism was first introduced, there was a tendency to change the terms to Buddhist sanctuary and altar, as set forth in the Zen Buddhism code of conduct called 'Cheonggyu(淸規)'. As such, it was thought that the division between Buddhist service space and preaching space were relatively firm until the Goryeo Dynasty. However in the period from the end of the Goryeo to the beginning of the Joseon Dynasty there was an increasing tendency of integration of the two buildings. It can be seen that, in cases where both buildings remained, statues of Buddha were enshrined in these buildings without any distinction. Eventually it is led to the tradition of duo-Buddhist sanctums.

The inner gate (The last gate inside a temple, facing the main hall) is not a well-known part in the temple construction of Joseon. This study is focused on seeking truth about the inner gate arrangement of the existing temples as well as proving that it has changed while maintaining a certain relationship with the gate-pavilion arrangement. The inner gate is related to the Cheondo ritual which is letting the dead people's spirits go to heaven, mainly performed in Buddhism, and it has been demonstrated that the inner gate has gradually disappeared as the importance of gate-pavilions has been emphasized along with the changes of the ritual. The inner gate was a common construction before the 18th Century but since that time, it has gradually disappeared and finally it faced the main hall as the gate-pavilion and made the 4 halls-centered arrangement with the temple dormitories on both sides.

This study is about the meaning of wooden brackets that are distinctive elements of wooden architecture in Korea, Japan, and China. Existing studies about wooden brackets have been limited to the boundary of formalism, so the object of this study is to make a breakthrough in the field of those studies. The Wooden brackets in this study are considered to be decorative elements, and the principles of their design are examined. The specific subject of the study is wooden architecture with Jusimpo-styled brackets that have brackets only on pillars. The definition of Jusimpo is reexamined first, and ChulMok-Ikkong which has not been regarded as a Jusimpo-styled wooden bracket is interpreted as Jusimpo-styled one in this study. Categorized into three types, Jusimpo is examined how it is expressed according to the type of the roof in a building. In view of the results, the wooden bracket system is an effective technique to express the formality, and two designing principles can be seen in Jusimpo; one that wooden brackets observed externally are standardized and regarded as the same ones, and the other that the style of wooden brackets used in the most formal building is Yi-ChulMok. These designing principles mean that the carpenter who was in charge of building the architecture had certain principles when expressing wooden brackets as well as the roofs according to the class of the architecture. In addition, although the styles of wooden brackets that were used in the most formal architecture during the Chosun period were mostly Dapo, Jusimpo in the form of Yi-ChulMok was also adopted in some temples depending on their scale, and that means Jusimpo-styled wooden brackets were never considered to be inferior to Dapo-styled ones. And this point leaves the argument that the reexamination of Jusimpo-styled wooden brackets which have been regarded as the style used in the attached building or small structures since the Choun dynasty should be conducted.

There is an opinion that Korean Buddhist Temples located in mountains(山地寺刹) should be built since the Secret Buddhism was introduced and the Zen Buddhism was widely distributed over But, Korean Buddhist temples were already in the mountains before the introduction of Zen Bluddhism. Moreover, Zen Buddhist temples were actually not located at mountainous region, but located at plain area in mountains. Thus it is necessary to modify the idea of that the location of temples were only under the influence of Secret Buddhism. The purpose of this study is to analyze the relation between the location of the Korean Buddhist Temples and transportation. The results of this study are as follows; Based on the legends originated from the buddhist temples, the traditional maps, and the political situations, it has been disclosed that the locations of Korean Buddhist Temples have the relations with the traffic roads. Therefore politically, militarily, and socially, the Korean Buddhist Temples have played important roles since the Three Kingdoms. The Buddhist temples need lodging facilities called Won-Woo for the ordinary people, due to change of the characteristics of the Buddhism in Korea from politically to socially. But the lodging facilities stood apart from main region for the ascetic exercise of the Buddhist priests.

Near the Capital Seoul in 19th century, a special architectural form was created by the Buddhist monks who were related with Royal families. Their temples, so called 'won-dang', were constructed as supplicating places for their patrons' happiness and heavenly bliss. Among buildings of a Won-dang temple, 'Great Hall', which was accepted as a new building type, was the most important, the earliest constructed, and the biggest one. This boiling type contained the complex functions of small chaples, living rooms of monks, kitchen and dining, and pilotied pavillions. This Great Hall was located at the front of Won-dang temples, the main worship halls were at the behind. The type of Won-dang was needed for the high female who were its powerful patrons, and was oliginated from the small Buddhist temples in rural areas. And the type was able to be domiciled itself at the Capital areas because of the existing architectural fondness of the regional architects and the patrons in high class.