부석사는 676년 의상이 창건한 우리나라 화엄종의 본찰로서, 2018년 유네 스코 세계유산으로 등재되었다. 창건자인 의상은 신라 통일기 입당승으로서 풍수에 관한 기본 지식을 습득해 있었을 것으로 여겨지며, 실제로 부석사의 창건과정 및 설화에는 풍수와 직⋅간접적으로 관련된 내용들이 담겨 있다. 이런 배경에서, 본 연구는 풍수의 관점에서 부석사의 입지 및 가람배치의 특 성을 살펴보았다. 그 결과 부석사의 입지는 풍수의 관점에서 전체적으로 길(吉)한 조건을 갖추고 있었고, 특히 기도 도량에 적합한 입지적 특성을 보여주었다. 또한 부석사의 가람배치를 대표하는 두 가지 특성인 여러 단의 석단과 굴 절된 축선은 부석사가 자연지형에 최대한 순응해 건축물을 배치한 결과로 해 석되며, 이것이 무량수전 및 범종각 영역이 각각의 안대를 갖게 된 원인으로 작용했다.

부석사는 신라가 삼국을 통일한 혼란한 시기에 의상이 개창하여 우리나라 화엄종의 근본도량으로 자리잡은 고찰이다. 부석사의 창건주인 의상은 삼국사기, 송고승전(宋高僧傳) 등의 기록을 통하여 불교적 역량뿐 아니라 풍수지리적으로도 높은 식견을 가지고 부석사라는 좋은 입지를 찾고자 노력하였고, 부석사 터는 애초부터 풍수지리적으로 상당한 길지였음을 알수 있다. 부석사 터에 대한 지형답사와 위성지도 등을 활용한 객관적이고 정밀한 지형분석을 하여 풍수지리적으로 명당길지임을 확인하였고, 정확한 혈처의 위치와 풍수지리적 공간구조의 형세를 규명하였다. 그리고 부석사는 명당공간의 기운을 효과적으로 향유(享有)하기 위하여 경사지고 협소한 지형공간에 다른 사찰에서는 볼수 없는 특이한 건축구조와 가람배치를 하였음을 확인하였다. 본 연구를 통하여 부석사의 가람배치는 풍수지리적인 공간활용방안이었음을 고찰하였다.

While going into troops for writing in the vignette style(小品文) in opposition to the Classical Chinese(古文), Yi Ok stopped by Songgwangsa Temple in Wanju. The things he felt during this stop were recorded in the Temple Chapter ( 寺觀) written in 1795. Therefore, the present dissertation evaluates the Songgwangsa Temple of the time based on this Temple Chapter . Data in the Temple Chapter draws attention to the fact that it records the layout of the temple in detail. Thus the study was able to confirm the change in layout by reviewing relevant records about repair. This reveals that the form of layout in general has been maintained although there were changes involving the relocation of the buildings and their names. Furthermore, the original Buddhist building was changed to a quarter for the monks. Also, in terms of layout after the 18th century, there are frequent name changes of the Myeongbujeon(冥府殿) and Nahanjeon(羅漢殿). After two repairs, in order to find the appearance of a Daeungjeon(Main Buddhist hall) with a two-storied structure of five bays at the front, the study evaluated the Geugnakjeon at Muryangsa Temple and the Daeungbojeon at Magoksa Temple. The evaluation revealed that the ‘Jeol’ used in the Temple Chapter were small pillars erected on a ridgepole just like the Geugnakjeon at Muryangsa Temple, and that the angle rafters were installed to corner bays in rectangular form. The intellectual Yi Ok left behind invaluable architectural data that reveals the Songgwangsa Temple of the 18th century.

This paper aimed to identify the variation of layout in Hwangnyoungsa buddhist temple site based on studying published the excavation research paper and texts related to layout. According to earlier studies, in 1st construction period(553～569) of Hwangnyoungsa, there were trisection spaces with one main hall and two corridors in inner part and then in 2nd period(584～645), unified one. But actually trisection spaces had been maintained until the middle part of 8th century. And in each space there was the main hall with large yard. That is the 2nd period layout of Hwangnyoungsa. For the attainment this result, each building remains are judged under duplicated situation which one was the previous and next by consideration of the construction condition and special features of foundation. Although the meaning of trisection system of Hwangnyoungsa is similar with the layout of ancient palace, it could be said to derive from accumulation excavation research in Silla's archeological site and such studies.

Luoyang Qielanji(洛陽伽藍記) is a document that describes Buddhist Temples in Luoyang, the capital of Northern Wei Dynasty. The purpose of this paper is to analyze the construction backgrounds, architectural elements and layout characteristics of Luoyang Temples in Northern Wei Dynasty. The results are as follows: The construction backgrounds of Luoyang Temples can be categorized into two types: the established-temple (創建型) and the converted-temple(捨宅爲寺型). The layout systems of Luoyang Temples can also be categorized into two main types: The front Pagoda-rear Buddhist Hall layout(前塔後殿), The front Buddhist Hall-rear Lecture Hall layout(前殿後堂). In Luoyang Temples, the pagoda was still an important element of the layout.

In that the Buddhism is the religion founded by Buddha, the settlement of Buddha's existence is very important in the temple building arrangement which symbolizes the Buddha's world. What symbolizes the Buddha in the temple are the pagoda and the Buddhist image. Among them, the Buddhist image is directly connected with the Golden Hall. This kind of double structure is settled as a typical pattern for the arrangement of buildings such as halls and pagodas. The earlier one between the pagoda and Buddhist image is the pagoda, of course. It can be inferred that, through the gradual expansion of the Buddhist images, the gravity was transferred from the pagoda to the Golden Hall. But, if the Buddhist image can be connected with the Golden Hall in that it was the product reflecting the requests on the Buddha and his teaching, the internal origin of the Buddhist image should also go back to the early Buddhism. In fact, the gravest building in Veṇuvana - vihāra or Jetavana - anāehapiṇḍasyārāṃa was the Golden Hall, the Buddha's residence. And in the summit of Gṛdhrakūṭa or Jetavana - anāehapiṇḍasyārāṃa where Buddha stayed long, there is the gandha - kuṭī the Buddha's place till now. It means that the symbolic request on the Buddha and his teaching had existed even before the Buddhist image and that this tendency could be connected with the generation of Buddhist image. This paper is to show that the hall / pagoda structure generalized in the building arrangement of later age was originated not just from the Buddhist image and the sarira pagoda but from the gandha - kuṭī and the hair pagoda, and therefore the two should coexist inevitably. It is an attempt to develop a little more in the ideological perspective the general theory that the pagoda and the Buddhist image were fused into one precinct of temple later in their respective origins. That is, it tries to recognize the relation of pagoda and hall not as the conflicting one but as the complementary one.

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 □□□ was shown. It was a main stream for monk's living hall and meditation hall to be located at the right and left of yard in front of 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 was middle gate and the outer gate was Oisamun(外沙門 )or Samun(沙門). In 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 curd in the future. The records about temple's foundation studied above are a little different between temples, but have more similarities. These 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.

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. Godal 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.

This study was started under the judgement that reviewing $\ulcorner$A Survey Report of Korean Architecture$\lrcorner$, which contains photographs and drawings by Sekino Tadashi and which was also made under the order of the Japanese government(1902), would make it possible to consider in detail the status of Korean buildings in the period of the Korean Empire. The focus of the study. was put on three main parts of the temple, especially the central parts. The photographs and drawings as mentioned above showed that changes in the layout of buildings in the central part of the temple were made between the period of the Korean Empire and that of Japanese occupation. Thus the purpose of the study is to investigate when changes in building layout in the central part of the temple were made and what made such changes to be caused, obtaining information necessary for future changes in the precincts of the temple. Results of the study can be summarized as follows. First, 'Seonchal Daebonsan Beomeosa feonkeongdo' and 'Gyeongsangnamdo Dongraegun Beomeosa Geonmul Jeondo' were made in a same period. While, 'Chosun Gojeok Dobo', published by the government-general of Chosun, was a collection of photographs taken by Sekino Tadashi for about 30 years from 1902 to 1933 under the order of the Japanese government. But there were few changes in the building layout of the temple shown in the three materials. Second, one of the photographs and drawings made since 1933, not contained in 'Chosun Gojeok Dobo', and discovered by this researcher was 'Seonchal Daebonsan Beomeosa Annae' which was published by the temple itself after national independence from the period of Japanese occupation, indicating the main reason of changes in building layout as mentioned above. In conclusion, the layout of buildings of the temple began to be changed on a large scale, with so-called 'Cheyongseol' ignored, when Buddhist monk Cha Woon Ho established a 7-storied sarira tower to the left of the main building in the center of the upper part in 1936. In addition, the axis line connecting between Hwaeomjong and Seonjong was also changed at that time.

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.