백제(百濟) 왕흥사(王興寺)의 창건(創建)과 변천(變遷) = The Foundation and Transition of Wangheung-sa of Baekje

다국어 초록 (Multilingual Abstract)

The purpose of this study was to investigate historical changes of Wangheung-sa which had been built by King Widuk(威德王), in terms of its establishing intention, function and status, in relation with the kingdom of Baekje in the Sabi times. According to the case of Beopheung-sa in Japan, and results of archeological research, it can be indicated that Wangheung-sa was established before and after in 577 as its wooden pagoda was constructed. Wangheung-sa was founded by King Widuk`s wishes, and it was one of two royal family`s temples, the other of which was Neung-sa, for commemorating King Sung or the prince. King Widuk had intention of strengthening solidarity of His royal family and authority, by constructing the Wangheong-sa`s wooden pagoda. By holding the enshrining ceremony of Buddha`s relics, he attempted to strengthen royal authority, and reestablish the basis of royal authority by taking Buddhist ideology actively. King Beop(法王) reopened to construct Wangheung-sa which had not still been completed since its start during the reign of King Widuk. By His having 30 Buddhist monks stay in the temple, it could play a central role in enforcing the Ahimsa principle(禁殺生令). Therefore, the temple could be developed into a nationally-treatable temple. The temple was named `Wangheung(王興)`, meaning the strengthening of royal authority, which was commented on the articles of its foundation presented in Samguksagi and Samgukyusa Due to the King Beop`s short period of reign, constructing Wangheung-sa was not continued, but King Mu succeeded to the constructing project and completed the temple. From then on, the temple`s function had been changed. Those changes can be found in the following aspects: 1) Decorating up magnificent and luxurious gardens of the temple and around the temple as well; 2) King Mu(武王)` celebrating the splendid incense ceremony(行香儀式); 3) The successive establishment of Mireuk-sa(彌勒寺) and Jeseoksa(帝釋寺) at Iksan(益山); and 4) The active acceptance of the Maitreya-belief to the existed and conventional Sakyamuni-belief. Wangheung-sa, in the reign of King Mu, became as an ideological temple for strengthening royal authority by integrating Sarirabelief, Jeongto(pure land)-faith, Mireuk-bilief, and Lotus Sutra Faith. In addition, he attempted to enhance His power and authority using the Buddhist ideology, nationally and locally. In the reign of King Euija(義慈王), however, the influence of Wangheung-sa seemed to be weakened, that can be deeply related with King Euija`s political beliefs he pursued, which was the Confusianistic ideology. He aimed at emphasizing the Confusianistic ideology for reestablishing royal power and authority. It seems that the coup tetat which occurred at the beginning of His reign might have made Him seek the Confusianistic ideology.