석가모니는 무우수 아래에서 태어났고 보리수 아래에서 정각을 이뤘으며 사라쌍수 아래에서 열반에 들었다. 탄생, 정각, 열반은 부처님 일 대사에서 가장 중요한 3대 사건이기에 무우수, 보리수, 사라수는 역시 불교에서 중요한 나무(聖樹)로 여긴다. 본 논문은 선행연구를 바탕으로 불교 3대 성수가 정확히 어떤 식물이고, 어떻게 경전에 언급되는지 검토하였다. 그리고 불전도에서 어떻게 표현되었는지 연구하였다. 그 결 과 무우수는 실제 무우수와 같은 형태로 표현한 경우도 있으나 대부분 형식화된 모습으로 마야부인 머리 위에 천개 형태로 표현되었다. 보리수는 무불상시대 부처님을 대신하는 상징으로 많이 표현되다가 간다라 불전도부터 본격적으로 부처님과 함께 등장한다. 초기 불전도에서는 실제 보리수의 모습과 흡사하게 표현하였으나 그 후 형식적인 나무 모습 으로 변해갔다. 그 형태로는 ‘두광형‘과 ’천개형‘으로 구분된다. 보리수는 사르나트 이후 점차 두광으로 역할이 대체되어갔다. 사라수는 열반 에 든 세존의 좌, 우 두 구루를 배치하여 사라쌍수를 표현했지만 일부 세 구루인 경우도 있다. 불전도의 3대 성수 표현은 간다라 양식의 사실적 묘사에서 점차 형식적으로 변하고 그 비중이 축소되었다. 이점은 실 존인물인 석가모니가 초월적 부처님으로 점차 인식이 변한 것과 연관이 있다. 이번 연구를 통해 불전도 연구의 깊이를 더할 수 있을 것으로 기 대한다.

佛典을 연구하는 사람들은 흔히 不立文字라고 하지만, 어찌 글자의 쓰임을 구분하지 않고 문장을 올바르게 이해할 수 있겠는가? 마음이라고 다 같은 마음은 아니다. ‘心ㆍ意ㆍ識’이 서로 다른 마음이고, 마음을 닦는다고 할 때 그 마음은 오직 하나의 마음이 아니고, ‘닦아야 할 대상이 되는 마음’, ‘닦고자 하는 주관의 마음’, ‘닦고자 목 표로 설정한 마음’, ‘닦아 나갈 때 마주하는 단계 단계의 마음’, ‘닦아서 종국에 이른 마음’ 등으로 분류할 수 있어서, 불전에서 자주 사용되는 ‘心ㆍ意ㆍ識’이나 ‘不覺ㆍ本 覺ㆍ始覺ㆍ相似覺ㆍ隨分覺ㆍ究竟覺’ 등의 용어를 분명히 나누어 알면, 佛典뿐만 아니 라 한자로 쓰인 문장을 이해하는 데 크게 도움이 된다. 이에 佛典에서 자주 쓰이는 ‘보다’類의 動詞로 ‘見ㆍ看ㆍ觀’과 ‘示ㆍ視’ 등에 관해 본고에서는 ‘示ㆍ視’를 ‘見ㆍ看ㆍ觀’과 비교하는 방법으로 살펴보아 아래의 결론을 얻었다. 첫째, ‘示ㆍ視’는 色境을 앞에 내놓고 보여주거나, 色境이 앞에 놓여있어서 그냥 시각적으로 받아들이는 것이지만, ‘見ㆍ看ㆍ觀’은 시각 행위의 주체가 시신경에 들어온 사물을 과거의 경험이나 혹은 사회적 배경 등 의도를 가지고 바라보는 것이 라 할 수 있다. 둘째, ‘示’는 ‘대상을 드러내 보이다’라는 의미이다. ‘視’는 보이는 대상이 먼저 주어진 다음에 보는 것으로, ‘見’이 보려는 의도를 가지고 본 후 그 결과를 지식으로 삼는 것인 반면, ‘視’는 色境이 놓여있어서 본다는 의미가 강하다고 할 수 있다.

본 연구는 석가여래 일대기 가운데 탄생 전후에 일어난 이야기를 표현한 간다라의 불전도 상을 연구한 것이다. 즉 간다라의 불전미술 가운데 태몽(胎夢), 탄생(誕生), 칠보(七步), 관불(灌佛)의 에피소드를 중심으로 탄생 관련 도상을 고찰하였다. 간다라 불전미술의 도상 연구를 위해 쿠샨제국 때 활동한 아슈바고사(Aśhvaghoṣa, 馬鳴)의 『붓다차리타(Buddhacarita, 佛所行讚)』, 카슈미르 출신의 승가발징(僧伽跋澄, Sanghabhuti)이 역출한 『승가라찰소집경(僧伽羅刹所集經)』, 설일체유부의 『근본설일체유 부비나야파승사(根本說一切有部毘奈耶破僧事)』의 탄생기 관련 설화를 중점적으로 고찰하 였다. 간다라 탄생기 불전도상 가운데 태몽 도상의 특징은 무기를 들고 호위하는 여인과 등을 보이고 있는 누워있는 어머니 마야의 모습이다. 탄생 도상에서는 사천왕 대신 제석천이 싯다 르타 태자를 받고 있으며, 칠보 도상에서는 천지인(天地印) 대신에 두 손을 아래로 내리고 있는 점, 관불(灌佛) 도상에서는 용왕 대신 범천과 제석천이 좌우에 배치되는 점이 다른 지 역과 비교되는 특징이다. 이처럼 중인도와 달리 북인도인 간다라 탄생기 불전도상의 유행에는 이 지역에서 편찬된 불전(佛傳) 경전과 연관되어 있다는 점이 주목된다.

In this study, I would like to inquire about the composition of oegi(外機) on the hip and gable roof. Oegi purlin compose the basic member of framework of a hip and gable roof in both sides roof, supporting the inside end of the side rafter. However, the oegi purlin is not simply used to form hip and gable roof. The effects of using oegi purlin have the advantages of spatial. The spatial advantages are the width of the toekan(退間) increases as the oegi purlin escapes from column row and to increase the ceiling height by becoming a point of staying the ceiling. That reflect the desire to expand indoor space due to changes in worship behavior. Oegi purlin was used not only for structural needs, but also for altering in indoor space due to the changing times.

Buddhist Texts written in Chinese are important data not only for studies of Buddhist texts but also for studies regarding the history of the Chinese language. Seonmun Yeomsongjip (hereafter SMYSJ), a book compiled by monk Hyesim during the Goryeo era, is the oldest and largest Buddhist scriptures in the nation and has always been one of the must-reads in the Buddhist community. This Zen dialogue-type SMYSJ which details quotations by founders of religious sects has many interrogative sentences. From such an aspect, this book is highly valued as precious data for studying colloquial words during the Song Dynasty. However, there have not been many linguistic studies with regard to this text. Considering that there are plenty of interrogative sentences in SMYSJ, for this study, efforts were made to understand the patterns of development of interrogative sentences based on an analysis of the kinds, types, and frequency of interrogative sentences that appear in the book. Based on this kind of analysis, interrogative sentences appearing in SMYSJ can be divided into six categories. The ‘何’ category, which has the largest number of lower types and is used the most frequently, has been used in the forms of 如何, 云何, 若何, 何物, 何者, 何等, 何处, 何方, 何所, 何在, 何人, 何故, 何以故, 因何, 何以, 以何, 作何, 何似生, 何时, and 如何 has enjoyed the highest frequency of use. The ‘什么’ category of the second-highest frequency of use contains the forms of 什麼, 什麼生, 什麼处, 什处, 什麼人, 什麼时, 什摩时节, 作什麼, followed by the ‘怎么’ category to which the forms of 作麼, 作麼生, 作生, 怎生 belong. An interrogative pronoun of the fourth-highest frequency of use is the ‘怎么’ category to which the forms of 作麼, 作麼生, 作生, 怎生 belong, followed by the ‘那’ category with just three forms of 那箇, 阿那箇, 阿那个, and the ‘几’ category with 幾箇, 幾何, 多小, 大小. In the ‘几’ category, 大小 appeared most. Regarding the study on the usage of interrogatives, those interrogatives for asking men, things and places were connected by type and their semantic functions were analyzed. According to the analysis, each type had very different forms of expression, but there were significant differences in terms of frequency. Regardless of types, most of the interrogatives appearing in SMYSJ were used in interrogative sentences. A considerable proportion of them, of course, were used for rhetorical questions but some of them were used for directing. In conclusion, regarding interrogatives appearing in SMYSJ, expressions used for colloquial words during the Song Dynasty appeared, but some types of usage during this period did not appear. Considering these aspects, interrogatives appearing in SMYSJ did not have the complete features of the modern version of the spoken language.

본 논문은 붓다의 내적 명상이나 수행 가르침을 통해 치유목적과 대상, 방법과 그 단계를 밝히고 붓다의 내적 치유법의 특징을 다룬다. 먼저 붓다의 내적 치유의 목적은 세간적, 출세간적 목적을 포함하며 단순한 세속적 관심과 치유단계를 넘어 내적 수행을 통해 완전한 고통의 제거하여 고통에서 해방된 붓다와 아라한과 같은 상태에 이르는 것이다. 치유대상을 개략적으로 나와 세계, 감각적 욕망, 탐진치, 번뇌, 사견, 무명뿐만 아니라 고통에서 벗어나 깨달음을 이끌지 못하고 방해하는 악하고 나쁜 것을 망라한다. 내적치유법은 지킴, 보호 명상과 대상에 대한 탈접촉과 탈주목화를 중심으로 한 예비적 내적치유법과 마음집중 명상과 통제, 제거, 버림 명상을 중심으로 한 근본적 내적치유법이 있다. 내적치유는 삼학, 사성제, 염처수행, 오취온, 일체의 무상, 무아, 고, 공, 내적수행과 선악 사유의 대치적 관점에서 단계를 구분하였다. 삼학관점에서는 신체적, 언어적 치유, 심리치유, 인지적 치유로 진행된다. 사성제적 관점에서는 오온집착 치유, 삼독 치유, 치유의 완전함, 수행과 발달 치유로 단계화 된다. 염처수행적 입장에서는 사실관찰, 감정관찰, 심리관찰, 장애와 협동요소 관찰로, 오취온 치유관점에서는 형태, 감정, 지각, 의도, 의식에 대한 집착을 단계적으로 치유한다. 일체의 이해관점에서는 항상함, 나, 행복, 항상하는 주체자에 대한 집착을 순차적으로 치유한다. 그 밖에 수행적 관점과 사유대치적 관점을 덧붙여 설명하였다. 끝으로 붓다의 내적치유법의 특징은 영원한 치유, 순차적 치유, 다양한 치유단계, 자가치유, 개인치유 중심, 변화가능성에 따른 치유, 인과관계에서 본 치유, 내적치유의 시스템 구축으로 대변되었다. 붓다의 내적치유는 현재 심리적 문제에 초점을 넘어 적정치유, 완전한 치유, 자가 치유에 초점을 두고 조건의 변화에 따라 치유의 관점을 맞춰야 새로운 치유기법을 사용해야 함을 제시하였다.

The purpose of this study is to classify three-Kan hipped and gable-roofed Buddhist temples with the construction of their eave curve of part chunyeo and examine the characteristics and causes. The conclusions have been drawn as follows: First, there are largely three ways to secure symmetry in eave curve of part chunyeo. One is to obtain symmetry in eave curve of part chunyeo by making the size of eaves curves on well sides the same and forming symmetric curves in the front section along with the side roof and then forming the straight line in the central part (hereinafter referred to as the long straight line section method). The second is a method to enlarge eaves curves in the front and form eaves curves on the roof section to be symmetric (hereinafter referred to as the front is larger than side eaves curves method). The third is the method to make eaves curves in the roof section to be symmetric by adjusting the roof length and making difference between the front and side roof’s length minimum(hereinafter referred to as the roof length-controlling method). Second, there are 16 cases applying two or more methods, and they are the mainstream. Third, there are 12 cases applying the front is larger than side eaves curve method and roof length-controlling method both, which seems to be the most universal. To sum up, they secured symmetry in roof edges considering the construction of seonjayeon and pyeongyeon according to the size of the structure, recognition on the directions of entrance into the area of the building, forms of planes, harmony with structures around, recognition on roof curves in accordance with the size, and also structural faults in the chunyeo part.

It is difficult to build a hipped and gable roof in slender rectangular type due to restraint in variation of lateral length caused by gongpo arranged on the side, purlin space and the form of gable part and aesthetical effect of chunyeo maru. Against this backdrop and with the assumption that this phenomenon is more apparent in roofs of three-bay-kan Buddhist temples with the hipped and gable roof among national treasure Buddhist temples, this study has aimed to prove that a roof can be built in a less slender rectangular type than that of flat form and to present the building methodology and found the following findings. First, The ratio of lateral to longitudinal length of the roof has been adjusted by protruding the chunyeo and the method of adjusting the ratio of lateral to longitudinal length of the roof is considered to be determined depending on the availability of woods to be used in chunyeo. Second, in order to symmetrically arrange the edge of the roof, which is critical from the perspective of construction morphology, the chunyeo angle has been intentionally adjusted to reduce the gap of length between the front roof and the lateral roof. To sum up, the characteristic of the hipped and gable roof, which is difficult to be built in slender rectangular type, is more clearly shown in the roof and it is identified that the length of the front roof and the lateral roof has been intentionally adjusted to achieve the symmetrical arrangement of roofline of the roof edge.

The purpose of this study is to find framework schema of early Jusimpo-style Buddhist halls (Geungnakjeon Hall of Bongjeongsa Temple, Muryangsujeon Hall of Buseoksa Temple, and Daeungjeon Hall of Sudeoksa Temple ). Though the halls are known as built in the late Goryeo Period, they show the influence of the architectural style of the early Unified Silla Period. To find the adopted modules and proportions of these halls, this study conceived a schematic diagram based on the whole frame structure taking reference from the Cai-Fen system in Yingzao Fashi . In these three halls, the heights of each cross-beam (Dori ) are made up by the layers of member and member units. This study computes the values of Cai, Zhi, and Fen which can apply to both the section and the plan. The vertical section structure is determined by combining the standard member heights (Cai ) and the standard unit heights (CaiZhi ). The bays of columns are made by multiples of the standard member width (Fen).

Temple with Multi-Buddha's Pavilions is a temple consisting of more than 2 Buddha's Pavilions. Individual Buddha's Pavilions tend to form distinguished area, or to keep independent axis from other Buddha's Pavilions. This study is to understand the philosophy of layout of individual Buddha's Pavilions located in the Temple with Multi-Buddha's Pavilions. To investigate a relationship to layout of individual Buddha's Pavilions on the basis of Buddhism doctrine makes us to understand philosophies about temple layout which temple constructors had. Bulkooksa, a temple having several pavilions placed in parallel, integrates diverse philosophies such as Vairocana Buddha-Ksetra from Vairocana Buddha's Pavilion, Sakyamuni Buddha-Ksetra from both Sakyamuni Buddha's Pavilion and two stupa, and Amitayus Buddha-Ksetra (Sukhavati) from Amitayus Buddha-Ksetra Pavilion. Sakyamuni Buddha's Pavilion and Amitayus Buddha's Pavilion are placed east to west in parallel, and Vairocana Buddha's Pavilion is placed behind them. Beobjusa, a temple having several pavilions placed cross axis, combines three axes such as the first, main axis linking Kumkang Gate - Chunwang Gate - Palsang Pavilion - Amitayus Buddha's Pavilion - Sakyamuni Buddha's Pavilion, the second axis linking Palsang Pavilion -Maitreya Pavilion, and the third axis linking Amitayus Buddha's Pavilion - Avalokiteshvara Pavilion. Relationship among each Buddha's land is clearly expressed by means of this cross axis layout of Buddha's Pavilions, reflecting a philosophy of rebirth in Nirvana that Wonhyo and Eusang propagated. Buseoksa, a temple having several pavilions placed the before and the behind, combines three Buddha's lands such as Maitreya Buddha-Ksetra, Amitayus Buddha-Ksetra and Vairocana Buddha-Ksetra, by means of arrangement of Maitreya Pavilion, Anyang Pavilion and Amitayus Buddha's Pavilion at bended axis, and east facing Amitayus Buddha. By investigating the philosophy of Temple layout with Multi-Buddha's Pavilions in this study, Buddha's Land conception, for people, that ancient Korean temples have, is understood.

The main buildings of the important Buddhist temples - the pagoda, the Buddhist sanctum, the lecture hall - was surrounded by the cloister until Koryo Dynasty. And the Buddhist sanctum was located the center. It meant hat the Buddhist sanctum was important building. It is very important thing that we understand the usage of the interior space because the architectural space consists of the unified space by the organic function of the interior space and the exterior space and the exterior space. But there is not so much the study on the interior space of the Buddhist sanctum. So, the purpose of this study is to understand of the interior space of the Buddhist sanctum in Ancient and Medieval Times. Till now, it was impossible that the buddhist monk or the General public entered the Buddhist sanctum in Ancient and Medieval Times because they regarded the Buddhist sanctum as the place of sacrosanctity and the floor was finished by brick. But, we saw that they could enter the Buddhist sanctum. Of course the floor of the Buddhist sanctum was finished by bricks, but they spread mats on the floor, took off his shoes in the interior space and used the furniture for sitting on. The plan of the Buddhist sanctum was designed by the process of the ceremony and the way of the enshrinement of the Buddhist statues because it is the place to enshrine the Buddhist statues. They performed the ceremony like as pray, worship, offer food to Buddha, HaengDo-an act to turn round as object of worship and so on in the interior space of the Buddhist sanctum.

The results of analyzing opening types in the rear elevations of ninety-six buddhist temples which would be existence can be summarized as follows ; 1) Opening types in the rear elevations of buddhist temples in the Koryo Dynasty were various as the type of doors and windows, and the type of combining with walls. but the fact had something in common that whole door was the swinging pannel one, and the type of the whole window was the lattice and the mullioned casement one. 2) The type of the lattice windows were disappered and the only type of the mullioned casement windows were put in an apperance in the early period of Cho-sun Dynasty. 3) The type of doors + walls and the type of doors + windows in the rear elevations of buddhist temples of the seventeenth century were absolute. Especially the mullioned casement windows were used mainly in buddhist temple of the type of doors + windows. 4) The type of doors + windows in the rear elevations of buddhist temples of the eighteenth century did not be seen, but types of doors + walls and walls + walls which were much enclosed, were mainly put to use in those.