In China, the meditation hall, where monks practice meditation, eat, and sleep together, appeared around the 8th to 9th centuries. The specific functions and architectural forms of the meditation hall are known by the Cheonggyu(淸規) compiled and disseminated during the Song Dynasty, when Seon Buddhism was most prosperous, and by materials recorded by Japanese monks of that time. The temple system of the Seon Buddhism temples of the Song Dynasty, including meditation hall, was transmitted to Japan at the time and had a great influence on the formation of Seon Buddhism temples in the Middle Ages. On the other hand, in Korea, until the late Goryeo Dynasty, unlike in China or Japan at the time, the meditation hall was used only for meditation practice, and the dining hall and a building called Seungmu(僧廡) for sleeping and daily life were built separately. And the meditation hall was equipped with a heating system unique to Korea called Gudeul. The meditation hall of Hoeamsa Temple, which was rebuilt by Naong(懶翁) in the end of the Goryeo Dynasty by introducing the temple system of Chinese Seon Buddhism temples, took on the general appearance of East Asian Seon Buddhism temples, but it also maintained the characteristics of Goryeo Buddhism architecture.

This paper is to clarify on the characteristics of the Haeeumwonji and the Main Palace of the Goryo Dynasty. The architectural techniques and construction methods such as embankment, stylobate, stairway, foundation stone, and pave are similar to those of the Haeeumwonji and the Main Palace of the Goryo Dynasty. In order to express the hierarchy of the area and building, the materials, techniques, and forms of the embankment, stylobate, stairway, foundation stone and pave were used differently. The paving of the floor of the main building and area is also an active expression of the hierarchy and status of the building area and the building through the use of building materials, techniques and forms. This result confirms the support of Goryeo royal family and the upper class for the construction of Haeeumwonji, which is recorded in the historical documents. And it also shows that the architectural techniques and processing method of the same period were shared in the capital and provinces, which is an important clue that proves that the capital-centered architectural technology has spread to the provinces. It is expected that additional research will be needed on the characteristics of the period of 12th century architecture technique in which Haeeumwonji was built.

The spiritual world in Wang Wei’s poem has a significant impact not only to the artists of the time but also to the Chinese literati at later date. This infleunce was not limited to the ancient Chinese literati. It also infleunced Goryo dynasty’s scholars. Goryo literati influenced by his poem were Lim Yujung（林惟正）, Lee Gyubo（李奎报）, Lee Jehyun（李齐贤）, Jin Hwa（陈澕）, Lee Saek（李穡） and so on. Its influence to the Goryo Dynasty’s scholars was essentially founded on the Nature of perception，the style of 'The implication', Zen realm and 'Poem paintings' realm in Wang Wei’ poem.