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.

This study was applied to the PCA (Primary Components Analysis) for the sixteen table setting at the 2017 Yeongju local food contest. In this contest, we have developed a seonbibansang and a temple one-dish meal. As a result of the correlation analysis, the applicability and composition were 0.7980, harmony and taste were 0.7747 and easiness and composition were 0.7435. In the Primary Component Y1, all the variables X1…X10 mean that the quality of the food had positive values greater than zero. The second Primary Component Y2 has a large positive value while X4, X5, X6, X7, X9 have negative values. Y2 is a value representing the sanitation variable, and can be considered a traditional and characteristic table setting natural to the native food in Yeongju. In addition, we developed an-hyangbansang and seonmyoaecheong food content by applying PCA factors (the elements of harmony, ease and sanitation). Table setting of an-hyangbansang provided energy 61.5%, protein 20.0% and fat 18.5% and seonmyoaecheong provided energy 62.7%, protein 15.4% and fat 22.2%. This satisfied the necessary amount of caloric nutrient intake that could be provided in a meal. Especially through story-telling, a modern interpretation - or rebranding - of local and traditional foods could make these traditional food products familiar to consumers currently. The developed table setting is felt to be conductive to the possible commercialization and introduction of traditional food into the mainstream commercial food service industry.

This study aims to understand the their characteristics and analyze the diverse landscape plants distributed in the traditional temples. We surveyed the landscape plants that the planting species around building and terraced flower bed, excluded the spontaneous species. The contents of analysis were form, leaf fall and type, exotic species and the Buddhist symbol plant. Mostly, the families of landscape plants that rosaceae, compositae and liliaceae were much used. The rosaceae were used in landscape planting, and compositae and liliaceae were used in terraced flower bed and flower garden. Especially, a single planting, a linear planting and symmetrical planting most occupied in the planting types. This reason seemed the object and function of religion. There were lots of trees and shrubs in the form, and they were main material for formation of landscape and frame. Therefore, the temple landscape was composed of landscape plants and planting types and fell into chime with these components. The deciduous broad leaved was many in the leaf fall and type. The aesthetic value is a deciduous broad leaved directed by the external features of nutrition and reproductive organs with plants and flowers, recording, leaves, fruits, and non-seasonal forms along with the variety of landscapes inspectors by providing visual variety, because expression. Exotic species were introduced intentionally, unintentionally for a variety of purposes in a foreign species, naturalized plants invasive species was the wild country to adapt to the environment. Exotic materials will have to be rejected unconditionally, but indiscriminate use of space in a traditional review of the planting material is necessary because of the high potential to inhibit and distort the traditional landscape. Buddhist symbol plant is a very important feature as plants that have the least Buddhist doctrine and has a meaning and a symbol representing the Buddhist, the inspectors can show the difference with other scenic areas.

In this paper we present the result of investigations pertaining to the buckling strength of Zelkova Serrata (Elm-like) tree column with entasis at the Muryangsujeon in Buseoksa-Temple, Korea. Wooden columns with entasis had been used in the construction of ancient architectural buildings in Korea. It was not known why did they design columns with entasis of the buildings. It is just presumed that the reason may be the compensation of optical illusion, aesthetics, and/or structural safety. The question is not answered even today and it may not be possible to answer clearly and easily. In the paper, the buckling analyses are conducted on both of the wooden column with entasis and the prismatic wooden column by the successive approximations technique and the finite element methods, respectively. The results of analyses are compared and discussed.

1) The structural system of『Hwaeomgyeong』has its core in the fact it deals with certain themes repeatedly on the basis of 「Sipjipum」as a system of discipline.( The key of Euisang's ideas lay in referring to the whole 『Hwaeomgyeong』as Beopseong and expressing it with the term, 'Haeng'. Here 'Haeng' is a system of discipline based on 「Sipjipum」. This indicates that 『Hwaeomgyeong』can be fully represented just by 「Sipjipum」because the twos are structurally similar) (1) In 「Sipjipum」, a summary of 『Hwaeomgyeong』is contained. Thus descriptions of 「Sipjipum」may be like those of 『Hwaeomgyeong』. (2) 『Hwaeomgyeong』had a three-dimensional spatial structure which corresponds with the Heaven of Yok Gye Yuk Cheon and the Earth, when associated with places of preaching Buddhist sermons. 2) This researcher investigated stone platforms of the Buseoksa Temple with references to 『Hwaeomgyeong』and 「Sipjipum」. 1) All the platforms, whether their building is still remained on them or not, comply better with implications of 「Sipjipum」. 2) Different heights of the stone platforms and the axial refraction of the platforms brought by their shape changes all imply variations in discipline levels descrided in 「Sipjipum」, in terms of form and symbolic implication. Sites which mainly compose the stone platforms also comply with descriptions contained in 『Hwaeomgyeong』regarding the place, frequency and contents of preaching Buddhist sermons. In conclusion, the outside of the Buseoksa Temple is composed of architectural spaces for which contents of 『Hwaeomgyeong』and 「Sipjipum」and the frequency and place of preaching Buddhist sermons are fully considered and comprehended.

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.

As a result of this study, an attempt to emphasize the effect of perspective through the factors of spatial constitution is considered that, in Mwaeom thought, the establishment of the basic situation for cherishing the religious experience as Seonjae Dongja's course of ascetic practice, was needed. Therefore, placing of gates, terrace make-up and the changing spaces and constitution that the space under a castle moves from narrow darkness to wide brightness, express the steps of the course of ascetism. Through this, it gives observers dramatic changes and expectation to their sensual feeling. The emphasis on the perceptibility of Muryang Sujeon, Anyang Loo and the terrace by using a perspertive technique can be interpreted as an intention to express the very delightedness at the last moment the truth is perceived.