The Sacheonwangsa temple was established in 670 under the leadership of Myeongnyang in response to the invasion of the Tang Dynasty. At this time, Geumdang hall stylobate was constructed, which was about 30% smaller than the reconstruction. Due to the wartime situation, the construction of wooden buildings did not seem to have been achieved. The Sacheonwangsa temple was reconstructed in 679 as a symbol of the Hoguk(護國) temple. The size of the Geumdang Hall stylobate was planned as an important module for the entire temple. The stylobate fasad was designed at intervals of Tangju(撑柱), just like the JuKhan(柱間) plan of wooden architecture. There is a possibility that eight Devas may have been decorated in Front fasad. When the Sacheonwangsa Temple was rebuilt, the Geumdang Hall was added by the ChayangKhan(遮陽間) and an Ikrang(翼廊) was installed next to it. These changes affect the material and form of the stylobate. It was changed to a durable stone post-lintel style stylobate and the intervals of Tangju(撑柱) in Front fasad was also adjusted. As the highest-quality stylobate in East Asia at the time, the Geumdang Hall stylobate is considered to have taken Silla's architectural skills to the next level.

The Sacheonwangsa temple in Silla was completed in 679, just after the unification of the Three Kingdoms. In recent years, we have been critically considering the history of the chronology based on the existence of ‘Geumdang of the previous generation’, which has emerged through the research report of the Sacheonwangsa temple. It is the one to reconsider the construction process of the Sacheonwangsa temple centering on the re-interpretation of the construction time and the character of the first stage of the foundation which was confirmed from within the Geumdang site. The results of this study are as follows : 1)The “Chang(創) of Sacheonwangsa temple” in [Three Affairs that Queen Seondeok had already known] that it is presumed that the construction of the Sacheonwangsa temple, which was designed by Anham before 640 years ago, will convey the fact that the first of the King Munmu's reign (661∼) has been finalized after the initial discussion. 2)Although the theories after excavations are predicated on the existence of ‘Geumdang of the previous generation’, there is no reason to believe that a lasting predecessor building with roof and pillar walls on predecessor buildings is considered to have been built. The foundation was associated with the “build a temple out of coloured silk(以彩 帛營寺)” i.e. ‘Jochang(祖創)’ in 670 years before the construction plan was formally finalized. However, it is presumed that the remains of the platform construction on the premise that it will be used on the construction of Geumdang. 3)The decision to ‘rebuilding(攺刱)’ based on a formal construction plan is determined to be from 670 to 672 years. The maintaining of the original cathedral axis line, to the north on the boundary of the southern limit of the foundation flat portion, the result of developing and embodied the relative position of the Geumdang in the newly determined cathedral unfold and embody, the center of the building base and Geumdang, it is presumed that the centers of them are divided into North and south. 4)The completion of the Sacheonwangsa temple in 679 is understood as the conclusion of ‘rebuilding’ to “build a temple out of coloured silk” i.e. ‘Jochang’ in 670 years. The pent roof of the Geumdang was initially considered not to be in the plan, but it is judged to be before the completion of the Sacheonwangsa temple.

Lokapālas are understood as the deities of four directions in Buddhism: Dhṛtarāṣṭra in the East, Virūḍhaka in the South, Virūpākṣa in the West and Vaiśravaṇa in the North respectively. Their common name is, therefore, called as the "Four Guardian Kings", whose function is to prevent demonic forces from entering into its sacred world. Although the position of Lokapālas is to the lowest level in the hierarchy of the minor deities in Buddhism, the cult of Lokapālas was widely spread and prominent in the countries of Northern Buddhism. It played a significant role in terms of the state-protecting Buddhism, on behalf of it's esoteric and magic power. More than 20 Gateways of the Lokapālas and Lokapāla statues were still well preserved in Korea, and they were believed to be constructed after the Japanese attack in 1592. After war, monks had concentrated on restoring ruined temples and building many new Gateways of the Four Guardian Kings over the Korean peninsular. Under such circumstances, even though the Lokapālas played a significant role as the subject of cult in Korean Buddhism. they might have a small chance to be taught traditional Lama iconography exactly. The purpose of this essay is to examine the relation of orientation of the Gate way of Lokapālas and allocation of each Kings inside the gate.