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자료유형
학술저널
저자정보
저널정보
대구사학회 대구사학 대구사학 제95권
발행연도
2009.1
수록면
73 - 101 (29page)

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With references to Buddhism, this article looks at the primary factor of the Baekje transfer of its capital to Sabi, modern Buyeo in the southwest of the Korean peninsula, in 538. The transfer of the capital correlated to the idea of Buddhist Paradise, a belief that the territory of Baekje is the land of the Buddha as well as the Baekje king because Baekje had been tied ontologically with the Buddha. The Sakyamum cult was the case for this. The Sakyamum cult was a new Buddhist belief that spread in Baekje with the transfer of the capital. The carved image of the Buddha in the Jeonglim-sa Temple, located in the center of Sabi, the new walled capital, exemplifies some of the characteristics of the Sakyamuni cult. The pagoda cult, a group that believed the relics of the Buddha preserved in the pagoda had spiritual power, was also prevalent in the Neungsan-li Temple and the Wangheung-sa Temple. Located in the outside of the city wall, those two temples served as the protectors of the new capital. In short, the transformation of Baekje Buddhism from the Maitreya cult to the Sakyamum cult took shape with the transfer of the capital from Ungun to Sabi. The transfer of the capital was also related to King Seong’s(r. 529-554) policy designed to secure and strengthen his royal power, as seen in the new consciousness created by the ruling house that the Soga clan, also known as the royal clan, referred to as the Sakya(mum) clan. This also indicates that the transfer of the capital to Sabi was closely related to such Buddhist thought. The royal authority that King Seong enjoyed, however, does not necessarily mean that he exercised autocratic power. He needed one more step in order to set up autocracy, which was eventually realized by his descendants; King Mu (r. 600-641) and, more exactly, King Uija (r. 641-660), the last king of Baekje.

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