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The indigenous Faiths in Silla Dynasty have been rooted in a hierarchy of all gods, the essence of which was the God of Heaven and Light in the center. And the God. of Earth and their ancestor had important positions.
Singung(神宮) was a national organization for the cult based on indigenous Faiths, the main god of which were known to be Heaven, and Seonghan(星漢), one of the ancestor gods who was revered for the founder of the Kim-clan, and was worshipped as the most important ancestor god.
A lot of function from the indigenous Faiths which the king had possessed was gradually divided and transferred to others. Thus, a bureau-like Ilgwan(日官) took the charge of looking over astronomy-metrology and of divining the will of Heaven. And Mu(巫), originally having been sometimes analogous to the king himself, was to be excluded slowly from the public affairs of nation, was to be degraded into being in charge of personal disease, and was defeated eventually by Buddhist monks.
When Buddhism was transfused into the Silla Monarchy, it collided with at the first stage, but combined with the indigenous Faiths. The initiating struggle for religious world between the Heaven God in indigenous Faiths and Buddha was naturally emerged. In the period of King, Soji(炤知; 479-500), a Buddhist monk was sentenced to death by a prophecy revealed in the King's travel to Cheoncheonjeong(天泉亭). Also in the period of King, Beobheung(法興; 514-540), Lee-Chadon(異次頓) who tried to build a Buddhist temple in Cheongyeongrim(天鏡林) was executed following through public opinion. These facts might reflect the contradiction of two different elements that Cheoncheonjeong and Cheongyeongrim were associated with indigenous Faiths.
After those events, in the period of King, Jinpyeong(眞平; 579-632), Nejeseokgung(內帝釋宮) was constructed in the palace for the worship of Jeseok(帝釋; Sakradevanarnindra). In addition, in the period of King, Munmu(文武)(661-681), a Buddhist temple of Sacheonwang(四天王) was set up in Sinyurim(神遊林), a holy place for indigenous Faiths. These temples were understood to belong to the highest grade representing the symbolic synthesis of two elements, such as Jeseok represented the Heaven God in Indian Buddhism, and Sacheonwang representing four following gods below the Heaven God. All those Gods were introduced in the process of the God-Buddha synthesis. And those Gods also had taken a key position due to the indigenous Faiths in a Heaven God in Silla Kingship.
Singung(神宮) was a national organization for the cult based on indigenous Faiths, the main god of which were known to be Heaven, and Seonghan(星漢), one of the ancestor gods who was revered for the founder of the Kim-clan, and was worshipped as the most important ancestor god.
A lot of function from the indigenous Faiths which the king had possessed was gradually divided and transferred to others. Thus, a bureau-like Ilgwan(日官) took the charge of looking over astronomy-metrology and of divining the will of Heaven. And Mu(巫), originally having been sometimes analogous to the king himself, was to be excluded slowly from the public affairs of nation, was to be degraded into being in charge of personal disease, and was defeated eventually by Buddhist monks.
When Buddhism was transfused into the Silla Monarchy, it collided with at the first stage, but combined with the indigenous Faiths. The initiating struggle for religious world between the Heaven God in indigenous Faiths and Buddha was naturally emerged. In the period of King, Soji(炤知; 479-500), a Buddhist monk was sentenced to death by a prophecy revealed in the King's travel to Cheoncheonjeong(天泉亭). Also in the period of King, Beobheung(法興; 514-540), Lee-Chadon(異次頓) who tried to build a Buddhist temple in Cheongyeongrim(天鏡林) was executed following through public opinion. These facts might reflect the contradiction of two different elements that Cheoncheonjeong and Cheongyeongrim were associated with indigenous Faiths.
After those events, in the period of King, Jinpyeong(眞平; 579-632), Nejeseokgung(內帝釋宮) was constructed in the palace for the worship of Jeseok(帝釋; Sakradevanarnindra). In addition, in the period of King, Munmu(文武)(661-681), a Buddhist temple of Sacheonwang(四天王) was set up in Sinyurim(神遊林), a holy place for indigenous Faiths. These temples were understood to belong to the highest grade representing the symbolic synthesis of two elements, such as Jeseok represented the Heaven God in Indian Buddhism, and Sacheonwang representing four following gods below the Heaven God. All those Gods were introduced in the process of the God-Buddha synthesis. And those Gods also had taken a key position due to the indigenous Faiths in a Heaven God in Silla Kingship.
목차
Ⅰ. 머리말
Ⅱ. 神宮과 그 主神
Ⅲ. 日官과 巫
Ⅳ. 天佛의 接點
Ⅴ. 맺음말
〈Abstract〉
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