In Korea, only a few wooden pagodas are extant because some wooden pagodas were lost due to artificial environment like war. Fortunately, only Eight Depictions Hall(Palsangjeon) in Beobjusa temple and main hall of Ssang-Bong Sa the main temple are extant. Though main hall of Ssang-Bong Sa the main temple shows old style in construction and outstanding creativity, survey and investigation for the hall have been poor. Accordingly, this study investigated pillar part, bracket structure part, and roof part composing pagoda body section which actively reflects structure and design skill compared to floor or upper part. And for better understanding, in the part that is similar to pagoda body section of main hall or needs examples, wooden pagoda in China or Japan was referred. Through this investigation, it was known that unique skill applied to main hall of Ssang-Bong Sa the main temple is based on plane in one room × one room - Ssang-Bong Sa the main temple has common form of wooden pagoda in appearance.

본 연구에서는 비자림의 생태적 특성을 파악하고 건강진단을 통해 나주 불회사 비자림 산림유전자원보호구역의 관리방안을 도출하였다. A유형은 현 수준을 유지하면서 경쟁목이나 피해목이 발생할 경우에 이를 제거하거나 치료하는 소극적인 관리, B유형은 토양의 산성화를 개선하고 조릿대, 왕대와 굴참나무, 개서어나무 등의 낙엽활엽수들을 제거하여 비자림을 확대 육성하는 적극적인 관리, C유형은 편백림 안에서 토양의 산성화 개선과 기존 비자림 중심의 소극적 관리, D유형은 토양산성화 개선과 비자 치수를 보호 육성하기 위하여 경쟁관계에 있는 식생을 제거하는 적극적 관리를 도출하였다. 마지막으로 해당 산림유전자원보호구역은 IUCN 보호지역관리 카테고리에 따라 카테고리 III(자연기념물) 또는 IV(종서식지 보호구역)로 등록 관리되어야 함을 제안하였다.

경주국립공원 불국사 주변 사찰림을 중심으로 식생구조를 파악하기 위하여 42개의 조사구(단위면적 100m2)를 설치하여 식생조사를 실시하였다. Classification 분석 중 TWINSPAN 기법을 이용하여 군락분리를 시도한 결과, 군락 I은 소나무-잣나무군락, 군락 II는 소나무군락, 군락 III은 소나무-단풍나무군락, 군락 IV는 단풍나무-소나무군락으로 최종 분리되었다. 식생구조 분석결과 경주국립공원 불국사 주변 사찰림은 소나무가 우점하고 있었다. 군락 IV는 소나무 군락에 단풍나무가 유입되면서 단풍나무-소나무군락으로 군락이 변한 것으로 파악되었다. 그러나 최근 자연발생적으로 아교목층과 관목층에 굴참나무, 갈참나무, 졸참나무, 신갈나무가 확산되고 있어 추후 소나무와의 경쟁이 예상된다. 본 조사지역의 산림식생의 임령은 소나무가 우점종인 산림은 30~100년 내외인 것으로 밝혀졌으며, 단풍나무는 30~36년의 수령을 가진 것으로 나타났다.

본 연구는 용문산 상원사계곡의 식생구조 특성을 분석하여 온대 중부지방 대규모 산림의 연구 및 기초자료를 제공하고자 수행하였다. 상원사계곡 현존식생 조사결과 참나무류림이 75.0%로 넓게 분포하였다. 낙엽활엽수군집 내에 설정한 17개 조사지(단위면적: 400m2)의 평균상대우점치를 통한 군집분류 결과 5개 유형으로 구분되었다. 5개 유형은 서어나무와 졸참나무가 우점하는 군집, 졸참나무와 굴참나무가 우점하는 군집, 신갈나무와 졸참나무가 우점하는 군집, 졸참나무가 우점하는 군집, 고로쇠나무가 우점하는 군집이었다. 서어나무, 고로쇠나무 등과 경쟁하는 참나무류림은 향후 낙엽활엽수림으로 천이가 예측되었다. 샤논의 종다양도지수(H')는 0.3708~1.3083이었다.

The Buddhist cave temple carved into the rock provides a large space for the ritual in general in which a structure of Stupa is built in the center of the space purely for religious worship empty of Sarira, and the temple is formed around this Stupa. Relief-Stupa of the cave temple indicates the similar shape that of Relief-religious worship of flat land temple. However, there appears a small difference in representation since the background of formation of the cave temple differs in that of flat land temple. Specially, Caitya Stupa of currently existing cave temples have been damaged to lose of their original shape only possible to be analyzed the stylistic development through Relief-Stupa from which the characteristic of Stupa could be understood. The early cave temple could be characterized with a balanced structure consists of upturn bowl, steeple stone with simple drum & Hamikawasnagae, in which it appears strongly the detail factor characteristics of drum & steeple of having system with Caitya Stupa. In the post cave temple, the subject of worship moved to statue of Buddha due to the influence of Gandhara, Mathura art which reduced the importance of Stupa. This illustrates in Relief-stupa as well the style change as well as changes in detail factor. The sculpture appeared at the limited location either the wall of Caitya shrine or pillar in vihara cave with stronger decorative meaning. Contrast to the Relief Stupa of early flat land temples or the cave temples mentioned above sculptured with symbolism, however, the post cave temple showed the relief structure based on the plan of flat plan.

There is a temple drawing called Monk Daegwak's Joongchanggundo at Seon-Am Temple of which the time of creation is unknown. This drawing shows the details of Seon-Am Temple and surrounding areas well, which helps to understand the construction of Seon-Am Temple and other small mountain temples. The records on the top also describe the surrounding landscape in the Fengshui aspect, and describes the number of buildings at Seon-Am Temple. According to the construction style that gives clues about the age of this drawing, the time range can be narrowed down in order to approximate the age of this drawing through the Buddhist trends of Seon-Am Temple. In the results, it was estimated that the drawing dates back to the time when Seon-Am Temple flourished in the mid-18th Century as it's competition with the temple of Songgwang actually began. Buddhism considers the relationship between teacher and student as the most important and the principals were delivered through this relationship. Therefore, the activities to increase the connection between monks and this drawing were created in order to indicate the atmosphere of the Seon-Am Temple of the time.

본 논문은 경주국립공원 내 사찰숲길 이용자의 장소애착이 환경요인에 대한 인식과는 어떠한 구조적 관계를 형성하고 있는 지를 구조방정식모형을 활용하여 탐색하며, 국립공원 관리에 있어서 경관선호 보다는 경관애착에 근거한 보전적 측면에서의 정책적 함의를 제공하는데 있다. 경주국립공원 내 대표적인 사찰인 불국사를 찾는 탐방객을 대상으로 설문조사를 실시한 후, 수집된 자료를 분석하여 구조방정식모형을 도출하였다. 연구 결과, 장소의존성은 장소애착에 대하여 유의하게 긍정적으로 영향을 미치는 것으로 나타난 반면, 장소정체성은 장소애착에 대하여 통계적으로 유의한 영향을 나타내지는 않는 것으로 나타났다. 장소의존성이 보다 장소애착에 영향을 미치는 것으로 나타났다(경로계수=0.55). 장소애착은 환경요인의 중요성에 대한 인식에 있어서 경관이용과 시설이용 모두 유의하게 정(+)의 방향으로 영향을 미치는 것으로 나타났다. 장소애착은 사찰숲길 이용의 중요성에 있어서 시설요인 보다는 경관요인에 대하여 보다 강한 영향력을 보이는 것으로 나타났다(경로계수=1.01). 이러한 결과는 국립공원의 경관자원의 중요성을 다시 확인시키며, 이로부터 사찰숲길 경관의 보전에 중점을 둔 관리방안이 마련되어야 할 것으로 판단된다.

The building for the Sutra appeared as the Sutra-belief became popular in the early years of the Koryo Dynasty. According to the written documents, there were two types of apparatus to keep sutras, one by fixing the cabinet to the wall and the other by rotating the cabinet at the center of the hall. There are no remains. Recently, at the excavation of the site of the Yeongguk Temple (寧國寺) in the Chungcheong Prevince (영동군), a building which was presumed as the Sutra Hall was recovered at the side of the Main Hall. At the center of the building, of 6meters width and 6meters depth, there was a large stone which had a round trace which was presumed to supporting the rotating sutra-case cabinet. By examining the concerned situations, this building was concluded as the Sutra Hall of the temple. The Yeongguk Temple had a close relationship with the royal household. Budddhist monk Gwangji, son of the 16th King Yejong was lived at the Temple. the tomb of King's advisory priest Wongak was also erected at the Temple. Two monks were well known as the defender of the Sutra. The Sutra Hall of the Yeongguk Temple regarded as a significant example which showed us how the archtectural aspect of the Sutra Hall was shaped in the Koryo Dynasty. It could be said that revealing the architectural aspect of the Stura Hall will help revealing the Buddhist architecture of the Koryo Dynsty which is veiled in many field.

본 연구는 관광동기로서 국립공원 내 템플스테이의 추진요인과 유인요인을 규명하고자 실시되었다. 강원도에 소재한 오대산국립공원 내 월정사와 치악산국립공원 내 구룡사의 2개 사찰의 템플스테이에 참가한 152명을 대상으로 국립공원내 템플스테이에 참가한 이유(추진요인)와 참여결정시 영향을 주는 요인(유인요인)에 대한 설문조사를 실시하였다. 분석에 이용된 표본의 인구통계학적 특성은 우리나라 국립공원 탐방객 특성과 유사성을 보였다. 요인분석결과 추진요인으로는 '자아실현', '건강추구', '자연동화감', '관계고양', '종교적 체험', '여가체험'의 6개 요인이, 유인요인으로는 '휴식성', '템플스테이 프로그램의 질', '사찰의 특성', '이용 편리성', '관광체험거리', '접근성과 교통' 등 6개의 요인이 각각 도출되었다. 국립공원 내 템플스테이에 대한 전반적인 만족도는 리커르트 5점 척도를 기준으로 4.71점으로 매우 높게 나타났으며, 국립공원 내 템플스테이에 적합한 지역으로는 강원도가 89.2%로 압도적인 선호도를 보였다. 본 연구의 결과는 자연관광과 문화관광, 종교관광의 성격을 아우르는 국립공원 내 템플스테이 참가자의 다원적 참여동기를 파악함으로써 보다 경쟁력있는 템플스테이 프로그램의 개발과 마케팅 전략 수립에 필요한 자료를 제공할 것으로 기대된다. 그러나 본 연구에서 확인된 자연환경 기반의 국립공원 내 템플스테이가 지닌 웰니스지향적 추진요인과 유인요인들은 향후 보다 정교화된 후속연구를 통해 일반화될 것이 요망된다.

부산 금정산 범어사계곡의 낙엽활엽수가 우점하는 군락의 식생구조를 분석하기 위해 단위면적 100m2의 조사구 28개를 설정하고 조사를 실시하였다. Classification기법중의 하나인 TWINSPAN을 이용하여 군락을 분류한 결과, 개서어나무-낙엽활엽수군락(군락 I), 졸참나무-개서어나무군락(군락 II), 개서어나무-졸참나무-소나무군락(군락 III), 개서어나무-졸참나무-신갈나무군락(군락 IV), 졸참나무-낙엽활엽수군락(군락 V), 편백-개서어나무군락(군락 VI)의 6개 군락으로 최종 분리되었다. 군락별 종다양도는 0.3832~1.0450의 범위이었으며 인공식재한 편백나무가 우점하는 군락 VI의 종다양도가 가장 낮았고 개서어나무와 기타 낙엽활엽수가 우점하는 군락 I과 군락 V의 종다양도가 가장 높았다. 단위면적당(100m2) 종수는 6.8±3.2종이었다. 금정산 범어사계곡의 개서어나무군락은 기후극상림으로써 보전가치 높으므로 지속적인 보전관리대책이 요구된다.

문경 봉암사 일대의 식물상은 99과 303속 468종 1아종 70변종 13품종으로 총 552종류가 확인되었다. 식물상 중 IUCN 평가기준에 따른 희귀식물은 고란초, 너도바람꽃, 개회향, 구상난풀, 꼬리진달래, 참배암차즈기, 천마 등 12종류가 확인되었다. 특산식물은 무늬족도리, 진범, 점현호색, 청괴불나무, 벌개미취, 분취 등 11종류가 확인되었다. 식물구계학적 특정식물은 V등급에 고란초, 천마 등 2종류, IV등급에 승마, 등, 가는잎향유 등 5종류, III등급에 물박달나무, 당조팝나무, 청시닥나무, 산앵도나무, 개회나무 등 10종류, II등급에 돌양지꽃, 노랑제비꽃, 큰참나물, 왕쌀새, 박새 등 7종류, I등급에 거미고사리, 개비자나무, 박달나무, 대팻집나무, 피나무, 물고추나물, 숫잔대 등 24종류로 총 48종류(전체 552종류의 관속식물 중 약 8.7%에 해당)가 확인되었다. 귀화식물은 끈끈이대나물, 큰달맞이꽃, 컴프리, 붉은서나물 등 21종류가 확인되었으며, 귀화율은 552종류의 관속식물 중 3.8%로 분석되었다. 봉암사 일대에서 가장 중요한 식물군은 희귀식물인 고란초, 너도바람꽃, 천마, 수정난풀, 구상난풀, 꼬리진달래 및 중층 습원식물인 개회향, 꽃창포 등이 있으며, 외래종은 봉암사 경내의 식재종, 대상지안의 조림 및 인공림, 이입된 귀화식물 등으로 구분하였다.

Stupa in India divides into two: stupa in flatland temple with a character of tomb, and devotional stupa made for offering. The difference of such character is made by whether there is any Sari, and main center for worship is flatland stupa where Sari is settled. Stupa in flatland temple is targeted to that with Sari, whose character is applied into Relief-stupa. The characteristics of Relief-stupa can be divided into two: a relief with similar type of flatland stupa in the form, and a devotional relief in which drum and upper part of tower are developed. The Relief-stupa of flatland temple could be confirmed at tower gate of Sanchi tower, decoration of handrail, and the wall attached to Amaravati and Nagarjunakonda stupa. To the contrary, drum and upper wheel part in the Relief-stupa are developed in the votive stupa. Such characteristics had different features according to usage: The example of former is that there is an expression of landscape of stupa built at that time, and the example of latter is those which had similar type of stone cave temple or offering tower near stupa. Thus, the meaning is subject to the existing of Sari. Stupa building developed along with the development of Buddhist structural activity with the existing popular tradition. And its influence was expanded along with various cultures locally. And, the structure and tower reflected various types and thoughts. Stupa reflected its building site and method according to types, and was created in a new form by its usage.

This study intends to investigate the measuring scales, locations and scales through arrangement plans for a research on construction plans. Through an analysis of the artifacts-measuring scales, the relation of two scales found, which further helped suppose the measuring scales applied during the foundation period. Southern dynasties-scale was still used even after the capital was transferred to Sabi till Tang-scale was introduced. Tang-scale was used for Buddhist temples mostly founded in the 7th century. On the other hand, Goguryo-scale seemed to be used almost at the same period as Southern dynasties-scale used, but it seemed that Goguryo-scale disappeared earlier than Southern dynasties-scale. The locations of Buddhist temples could be classified into mountains, flatlands and mountain valley. Buddhist temples founded in mountains were mostly small-sized, but ones located on flatlands could secure flat fields through mounding operations. In addition, through location conditions of Neungsa and Wangheungsa, it was possible to find out the district setting of Sabi Capital Castle. Finally, the expansion range of Buddhist temples were found to be towards the east and the west. As for the scales of temples according to such conditions of location, it was found a similarity in Temple sites. In general, it was possible to assume that the scales of Buddhist temples tended to be expanded along with spatial expansion and there were regular systems in Buddhist temples related to the Royal family. Through the analysis of arrangement plans between individual buildings, it was found that the basic arrangement of Gate-Pagoda-Main Hall-Lecture Hall was preserved, but the proportion of distances between individual buildings varied depending on cases. As a result, there were differences between scales of entire building sites, construction subjective influences and master plan for each location of a Buddhist temple.

The Bunhuangsa stone pagoda, constructed in AD. 634, National Treasure no. 30, has been named as 'brick-copied pagoda' since the Japanese-ruling period by scholars. It is said that the Chinese brick pagoda was its precedent model, however the Bunhuangsa Pagoda is the oldest of all the Chinese-style brick pagodas except one, the Sungaksa Pagoda. The Chinese pagoda cannot have been a precedent model to copy due to its complex detail of wood vestige, as the Bunhuangsa pagoda is simple form without ornament. Domestic brick pagodas cannot have been a precedent model to copy as well, because all the domestic brick pagodas are younger than the Bunhuangsa Pagoda. Therefore, the terminology 'brick-copied pagoda' is a fallacy; it is rather that later brick pagoda copied the precedent the Bunhuangsa stone pagoda. The Bunhuangsa Pagoda is simply a piled-up pagoda of thick or thin, big or small slates of stone, facing only one smooth side and therefore needing nothing to relate to brick. The originality of the pagoda is more related to simple piled-up Indian stone stupa rather than Chinese brick pagoda. The roof form of its gradually stepped projection comes from the harmika of the summit of Indian stupa. Contrary to general history, old Silla Dynasty imported Buddhism directly from India by sea. From written national history and by temple foundation history, the Indian Buddhism evangelist possibly made influence to the erecting of temple and pagoda. The original wrong terminology has made a harmful effect gradually to the naming of mass-styled stone pagoda of only carved stepped-roof form after brick-copied pagoda. The false term 'brick-copied pagoda' should be discarded, which comes with superficial observation based on toadyism to China and colonialism to Japan. Instead of the fallacious term, this paper suggests multi-storied ‘piled-up pagoda with slate stone.'

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.

Jeongrimsaji as temple remains of Baekje Sabi period, its re-excavation has been carried three times in full scale. As a result, the buildings in left and right of lecture hall was largely identified in 3 forms. First, layout of small buildings in left and right of lecture hall. Second, layput of corridor in left and right of lecture hall. Third, layout of construction site in the north of corridor in left and right of lecture hall. Above second is included into remains of Gorye, the third is included into remains of Baekje - the remains were almost ruined then. The first form and third form in above is different each other in size of buildings, form of layout, and location. It is important to investigate these points: the time of constructing the buildings; what position have the use and function of the buildings in the temple? ; transition process of layout of the Buddhist temple. In this context, of temple remains in Baekje during the 5~7th century, the cases where construction sites in left and right of lecture hall and construction site in the north of corridor are identified, have been reviewed. Based on this review, the use and function of buildings, their transition process were investigated. The survey results show that small buildings in left and right of lecture hall existed in the middle and later period of the 6th century. During the later 6th century ~ the 7th century, construction site in narrow and long square shape was located in left and right of lecture hall instead of small buildings in the north of corridor. Therefore, it is identified that the aforementioned thing is earlier stage and the latter thing is later stage.