Considering that India's naga was translated into 으로 while Buddhism was being translated into China, the tradition of the word 이라는 seems to be very closely related to the path of Buddhist tradition. However, Buddhism's idea was not inherent in Buddhism, and the prevailing position is that India's indigenous belief, faith, was considered to have been harmonized with Buddhism. As it is well known that Buddhism was introduced to Korea during the Three Kingdoms Period and King Sosorim of Goguryeo (372). Later, Baekje was accepted 12 years after Goguryeo, and Silla later accepted it. As Buddhism came in from the Three Kingdoms Period, Buddhism had a strong influence as the spiritual foundation of the state. 1)The dragon in Korean history began to appear in earnest in historical records in Samguk Yusa and Samguk Sagi. Here, most dragons are described as folktales of the founding country, and dragons in the Three Kingdoms Period are used as symbols of authority. This phenomenon still continues in the Goryeo Dynasty, and Taejo Wang Geon draws dragons into his royal barrel to benefit the public. In the Joseon Dynasty, it was also used as a symbol of the king. The most representative example is Yongbeocheonga, which is based on the theme of the dragon's ascension. The content of this song is that dragons appeared because Eojinseonggun formed a peaceful era. However, in the late Joseon Dynasty, dragons gradually moved away from the symbol of king or power. It is only slightly mentioned in national Yongsinje or rain ritual, and is recorded in auspicious aspects such as Jangwon-level system, entrance success, and everything. In other words, dragons were naturally revered in the consciousness of both the powerful and the people because they were the absolute foundation of the royal authority throughout the Three Kingdoms and Goryeo periods, but in the Confucian-based Joseon Dynasty, they gradually became distant from politics. Unlike Goryeo, the cause can be found in starting with Confucianism as a national ideology. It was the result of the social background of the time when he tried to find a realistic alternative through the basic principles of Confucianism rather than through the symbol of dragon. Therefore, unlike China's dragon belief, which was established more and more firmly with the development of Confucianism, in Korea, it was absorbed into the people as it moved away from the powerful class and lived only in the 12 lands and dream pool. With this in mind, let's first look at the appearance of the dragon in the history book. A. Many Buddhist-related dragons appear in Samguk Yusa, Samguk Yusa. It seems to be closely related to the fact that the author, Il-yeon, was a monk. In addition, most of the dragon relationships found in Yusa are related to Silla. The dragons in the Three Kingdoms History appear in three forms. One is the appearance of 法龍, which appeared in the background of Buddhism. Most of the contents are that there was an evil dragon with a grudge, but after hearing the Buddha's sermon, he returned to Buddhism and decided to protect Buddhism. Second, there is a dragon that protects the country. This dragon is similar to a dragon that protects illegality, but its purpose is clearly different. That's the example of King Munmu. The following is an example of both sides of Hogukyong and Hogukyong in the History of the Three Kingdoms. Daehwa Jiryong of Hwangnyongsa Temple's nine-story stone pagoda (the 27th Seondeokwangdae) and his eldest son, Hwangnyongsa Temple, are illegal guardians. In this 이, the ideal of 藏의 is divided into an individual ideal to save barley and a national ideal of peace in Silla and unification of the three kingdoms. Personal ideals are achieved by the Bodhisattva Moon, and national ideals are made possible by two dragons. In the cheerful rookie (the 27th Seondeokwangdae), the ideal of 朗의 is roughly divided into the Buddhist ideal of Buddhism and the national ideal of peace of Silla. Here, the role of the sea dragon is to enable both. Third, contrary to Hogukryong, Akryong is also depicted. Akryong is the pre-이거나 of Hobeopryong, who protects Buddhism, or is just a dragon that does evil. A typical example of this example is Haeryong, who kidnapped Mrs. Suro. "And while traveling for another two days and eating lunch at Imhaejeong Pavilion, a dragon of the sea suddenly appeared and dragged his wife into the sea." The Dokryong of Eosanbulyeong (King of Garakguk Suro), the wife of Suro, in Volume 2 of the Three Kingdoms, is described as an intruder. The ideal of a waterway in this section is a national thing called the tranquility of the country of Garak. This is easily achieved by the power of the Buddha. In Hyetonggangyong (The 32nd Enzyme King), Hyetong's ideal is roughly divided into the individual ideal of Haewon, the Buddhist ideal of Buddha, and the national ideal of Silla's tranquility. This is achieved by Buddhist magic. In Mrs. Suro (the 33rd Seongdeokwangdae), Mrs. Suro's ideal is the national peace of Silla. This is achieved by an offer or by a crowd of songs. These three things have in common that dragons threaten national ideals as an intruder.However, in the first and second cases, the harmful effects of Akdokryong are remarkable and solved by firepower, while in the third, these harmful effects are revealed insignificant, showing the difference that they are being solved by the crowd's songs. I. Goryeosa Temple 고Goryeosa Temple는 is a book that summarizes a total of 139 Goryeo Dynasty history books completed in the first year of King Munjong (1451), two years after King Sejong (1449). Here, the appearance of dragons, the birth period for political justification of the royal authority, and the appearance of dragons in rain festivals appear. "On April 2, the prince went to Seogyeong, and a blue dragon flew into the warehouse and went up into the air, and a fire broke out in the warehouse after a while." 고Goryeosa Vol. 53ji7 Ohaeng 1 also stood in the courtyard full of mysterious radiance and purple energy at the time of King Taejo Wang Geon's birth. It is said that he has been intelligent and wise since childhood, and the bones of the forehead on the dragon's face are round like the sun, the weather is excellent, the voice is magnificent, and the world is worth saving. The date of April 12th year of King Taejo 1 and King Hyeonjong, the first generation of Goryeosa Temple, was over. I prayed for rain on the day of the lunar new year. On May's Gyeongjin Day, a toryong was made in the male courtyard, and male and female shamans gathered to pray for rain.It rained on Gyeongin Day. On April 6, the 6th year of King Sukjong's reign, the day dried up in the 54th, 8th, 5th, and 5th year of Goryeosa Temple, and prayed for rain in Cheonji, Jongmyo, and Sancheons. On Gapjinil, he held a memorial service to Taeil again and prayed for rain. On Eulsail, a shaman prayed for rain at Haebyeol, and on Jeong Mi-il, he opened Yongwangdoryang at Imhaewon and prayed for rain. On the day of the rain, he prayed for rain at Jongmyo Shrine again, and on the day of Byeongjin, a ritual for rain was held. It is 려Goryeosa 지 Volume 54 G8 Five Elements 2. The Annals of the Joseon Dynasty 조선 Annals of the Joseon Dynasty 은 have rare direct records related to dragons compared to the vast amount. It is remarkable that there are relatively many dragons of feng shui here. The dragons appearing here can be roughly classified into the dragons of rain ritual, dragon appearance, dragon dream, and feng shui dragon. First of all, in a society centered on agriculture, rainfall is one of the important variables that determine the rise and fall of the society. Records of these rain systems appear as follows. "According to Yejo, the old system was to draw a dragon and wait for the rain to come for three days, catch a suttle, and throw the dragon's paintings into the water, but this is against the old system as it is held after the arrival of Hwaryong rain ritual or Obangtoryong rain ritual. If the rain house of rain is satisfied within three days after the ritual for rain between Hwaryong and Toryong from now on, don't wait for Ipchu to cover the road, and don't do bosa if it doesn't rain within three days, so I followed it. 조선 Annals of the Joseon Dynasty조 The second year of King Sejong's 10th year was related to the direct appearance and dragon dream. Since ancient times, dragon dreams have been regarded as a good dream, a dream dreamed by a person who will become a king or emperor, or a dream to meet a lucky man. It is common for Yonggumgisa, which appears in the Annals of the Joseon Dynasty, to appear as a sign of the birth of the royal son. During the Joseon Dynasty, only kings could enjoy dragon-related things. The third is related to feng shui. In feng shui, a mountain with severe 伏이 is considered a dragon or dragon day, and it is thought to be the shape of a dragon bending. This is because the mountain, where the ups and downs change, is considered to be in sync with the harmony of dragons that freely harmonize yin and yang. All mountains must have Jongsan Mountain and reach a large mountain range ranging from tens of thousands of ri. According to feng shui theory, all mountains are called Taejosan Mountain, and Gonryunsan Mountain is Taejosan Mountain in China and Baekdusan Mountain is our Taejosan Mountain. The large mountain range extending from Taejosan Mountain is called Jiryong. One of the great purposes of feng shui is to determine the dragon's return, rhythm, and old weakness. The dragons classified in this way are named Gilryong, Jinryong, Haemryong, Dokryong, Saryong, and Saengryong. As discussed in 용Yong, Immortal Myth p pp 116-189 above, it can be seen that the appearance of dragons in Korean history is closely related to political ideology at the time. The Three Kingdoms Yusa appeared as a protection law and a protection against Buddhism, which is the spiritual background of Unified Silla, and the Goryeo Dynasty also became the background of political power along with the Buddhist policy of the royal authority. However, as seen in the Annals of the Joseon Dynasty, dragons appear as rain rites and feng shui inheritance rather than Buddhist elements. This is a phenomenon that makes us think about what the political ideology of the country was. Joseon was made through the framework of Confucianism, and for this reason, Buddhism, which dominated until the Goryeo Dynasty, was naturally oppressed. In addition, after the Three Kingdoms Period, 法beop and 龍guk were related to rain rites and feng shui ideology in the late Joseon Dynasty, resulting in living only in the people. Next, despite this political situation, we will look into the dragons that appeared in Buddhist scriptures to observe the appearance of dragons in Buddhism living in Korea based on temples to date. 2)According to the Yonggyeongjeon, which appeared in Buddhist scriptures, many dragon kings returned to Buddhism and defended Buddhism. In particular, according to the "本行'''", it is said that the Dragon King was the first to receive the Samgwi Ogye from the Buddha after the Stone Zone was holy and became the first Ubasae (disciple) in the world.
Considering that India's naga was translated into 으로 while Buddhism was being translated into China, the tradition of the word 이라는 seems to be very closely related to the path of Buddhist tradition. However, Buddhism's idea was not inherent in Buddhism, and the prevailing position is that India's indigenous belief, faith, was considered to have been harmonized with Buddhism. As it is well known that Buddhism was introduced to Korea during the Three Kingdoms Period and King Sosorim of Goguryeo (372). Later, Baekje was accepted 12 years after Goguryeo, and Silla later accepted it. As Buddhism came in from the Three Kingdoms Period, Buddhism had a strong influence as the spiritual foundation of the state. 1)The dragon in Korean history began to appear in earnest in historical records in Samguk Yusa and Samguk Sagi. Here, most dragons are described as folktales of the founding country, and dragons in the Three Kingdoms Period are used as symbols of authority. This phenomenon still continues in the Goryeo Dynasty, and Taejo Wang Geon draws dragons into his royal barrel to benefit the public. In the Joseon Dynasty, it was also used as a symbol of the king. The most representative example is Yongbeocheonga, which is based on the theme of the dragon's ascension. The content of this song is that dragons appeared because Eojinseonggun formed a peaceful era. However, in the late Joseon Dynasty, dragons gradually moved away from the symbol of king or power. It is only slightly mentioned in national Yongsinje or rain ritual, and is recorded in auspicious aspects such as Jangwon-level system, entrance success, and everything. In other words, dragons were naturally revered in the consciousness of both the powerful and the people because they were the absolute foundation of the royal authority throughout the Three Kingdoms and Goryeo periods, but in the Confucian-based Joseon Dynasty, they gradually became distant from politics. Unlike Goryeo, the cause can be found in starting with Confucianism as a national ideology. It was the result of the social background of the time when he tried to find a realistic alternative through the basic principles of Confucianism rather than through the symbol of dragon. Therefore, unlike China's dragon belief, which was established more and more firmly with the development of Confucianism, in Korea, it was absorbed into the people as it moved away from the powerful class and lived only in the 12 lands and dream pool. With this in mind, let's first look at the appearance of the dragon in the history book. A. Many Buddhist-related dragons appear in Samguk Yusa, Samguk Yusa. It seems to be closely related to the fact that the author, Il-yeon, was a monk. In addition, most of the dragon relationships found in Yusa are related to Silla. The dragons in the Three Kingdoms History appear in three forms. One is the appearance of 法龍, which appeared in the background of Buddhism. Most of the contents are that there was an evil dragon with a grudge, but after hearing the Buddha's sermon, he returned to Buddhism and decided to protect Buddhism. Second, there is a dragon that protects the country. This dragon is similar to a dragon that protects illegality, but its purpose is clearly different. That's the example of King Munmu. The following is an example of both sides of Hogukyong and Hogukyong in the History of the Three Kingdoms. Daehwa Jiryong of Hwangnyongsa Temple's nine-story stone pagoda (the 27th Seondeokwangdae) and his eldest son, Hwangnyongsa Temple, are illegal guardians. In this 이, the ideal of 藏의 is divided into an individual ideal to save barley and a national ideal of peace in Silla and unification of the three kingdoms. Personal ideals are achieved by the Bodhisattva Moon, and national ideals are made possible by two dragons. In the cheerful rookie (the 27th Seondeokwangdae), the ideal of 朗의 is roughly divided into the Buddhist ideal of Buddhism and the national ideal of peace of Silla. Here, the role of the sea dragon is to enable both. Third, contrary to Hogukryong, Akryong is also depicted. Akryong is the pre-이거나 of Hobeopryong, who protects Buddhism, or is just a dragon that does evil. A typical example of this example is Haeryong, who kidnapped Mrs. Suro. "And while traveling for another two days and eating lunch at Imhaejeong Pavilion, a dragon of the sea suddenly appeared and dragged his wife into the sea." The Dokryong of Eosanbulyeong (King of Garakguk Suro), the wife of Suro, in Volume 2 of the Three Kingdoms, is described as an intruder. The ideal of a waterway in this section is a national thing called the tranquility of the country of Garak. This is easily achieved by the power of the Buddha. In Hyetonggangyong (The 32nd Enzyme King), Hyetong's ideal is roughly divided into the individual ideal of Haewon, the Buddhist ideal of Buddha, and the national ideal of Silla's tranquility. This is achieved by Buddhist magic. In Mrs. Suro (the 33rd Seongdeokwangdae), Mrs. Suro's ideal is the national peace of Silla. This is achieved by an offer or by a crowd of songs. These three things have in common that dragons threaten national ideals as an intruder.However, in the first and second cases, the harmful effects of Akdokryong are remarkable and solved by firepower, while in the third, these harmful effects are revealed insignificant, showing the difference that they are being solved by the crowd's songs. I. Goryeosa Temple 고Goryeosa Temple는 is a book that summarizes a total of 139 Goryeo Dynasty history books completed in the first year of King Munjong (1451), two years after King Sejong (1449). Here, the appearance of dragons, the birth period for political justification of the royal authority, and the appearance of dragons in rain festivals appear. "On April 2, the prince went to Seogyeong, and a blue dragon flew into the warehouse and went up into the air, and a fire broke out in the warehouse after a while." 고Goryeosa Vol. 53ji7 Ohaeng 1 also stood in the courtyard full of mysterious radiance and purple energy at the time of King Taejo Wang Geon's birth. It is said that he has been intelligent and wise since childhood, and the bones of the forehead on the dragon's face are round like the sun, the weather is excellent, the voice is magnificent, and the world is worth saving. The date of April 12th year of King Taejo 1 and King Hyeonjong, the first generation of Goryeosa Temple, was over. I prayed for rain on the day of the lunar new year. On May's Gyeongjin Day, a toryong was made in the male courtyard, and male and female shamans gathered to pray for rain.It rained on Gyeongin Day. On April 6, the 6th year of King Sukjong's reign, the day dried up in the 54th, 8th, 5th, and 5th year of Goryeosa Temple, and prayed for rain in Cheonji, Jongmyo, and Sancheons. On Gapjinil, he held a memorial service to Taeil again and prayed for rain. On Eulsail, a shaman prayed for rain at Haebyeol, and on Jeong Mi-il, he opened Yongwangdoryang at Imhaewon and prayed for rain. On the day of the rain, he prayed for rain at Jongmyo Shrine again, and on the day of Byeongjin, a ritual for rain was held. It is 려Goryeosa 지 Volume 54 G8 Five Elements 2. The Annals of the Joseon Dynasty 조선 Annals of the Joseon Dynasty 은 have rare direct records related to dragons compared to the vast amount. It is remarkable that there are relatively many dragons of feng shui here. The dragons appearing here can be roughly classified into the dragons of rain ritual, dragon appearance, dragon dream, and feng shui dragon. First of all, in a society centered on agriculture, rainfall is one of the important variables that determine the rise and fall of the society. Records of these rain systems appear as follows. "According to Yejo, the old system was to draw a dragon and wait for the rain to come for three days, catch a suttle, and throw the dragon's paintings into the water, but this is against the old system as it is held after the arrival of Hwaryong rain ritual or Obangtoryong rain ritual. If the rain house of rain is satisfied within three days after the ritual for rain between Hwaryong and Toryong from now on, don't wait for Ipchu to cover the road, and don't do bosa if it doesn't rain within three days, so I followed it. 조선 Annals of the Joseon Dynasty조 The second year of King Sejong's 10th year was related to the direct appearance and dragon dream. Since ancient times, dragon dreams have been regarded as a good dream, a dream dreamed by a person who will become a king or emperor, or a dream to meet a lucky man. It is common for Yonggumgisa, which appears in the Annals of the Joseon Dynasty, to appear as a sign of the birth of the royal son. During the Joseon Dynasty, only kings could enjoy dragon-related things. The third is related to feng shui. In feng shui, a mountain with severe 伏이 is considered a dragon or dragon day, and it is thought to be the shape of a dragon bending. This is because the mountain, where the ups and downs change, is considered to be in sync with the harmony of dragons that freely harmonize yin and yang. All mountains must have Jongsan Mountain and reach a large mountain range ranging from tens of thousands of ri. According to feng shui theory, all mountains are called Taejosan Mountain, and Gonryunsan Mountain is Taejosan Mountain in China and Baekdusan Mountain is our Taejosan Mountain. The large mountain range extending from Taejosan Mountain is called Jiryong. One of the great purposes of feng shui is to determine the dragon's return, rhythm, and old weakness. The dragons classified in this way are named Gilryong, Jinryong, Haemryong, Dokryong, Saryong, and Saengryong. As discussed in 용Yong, Immortal Myth p pp 116-189 above, it can be seen that the appearance of dragons in Korean history is closely related to political ideology at the time. The Three Kingdoms Yusa appeared as a protection law and a protection against Buddhism, which is the spiritual background of Unified Silla, and the Goryeo Dynasty also became the background of political power along with the Buddhist policy of the royal authority. However, as seen in the Annals of the Joseon Dynasty, dragons appear as rain rites and feng shui inheritance rather than Buddhist elements. This is a phenomenon that makes us think about what the political ideology of the country was. Joseon was made through the framework of Confucianism, and for this reason, Buddhism, which dominated until the Goryeo Dynasty, was naturally oppressed. In addition, after the Three Kingdoms Period, 法beop and 龍guk were related to rain rites and feng shui ideology in the late Joseon Dynasty, resulting in living only in the people. Next, despite this political situation, we will look into the dragons that appeared in Buddhist scriptures to observe the appearance of dragons in Buddhism living in Korea based on temples to date. 2)According to the Yonggyeongjeon, which appeared in Buddhist scriptures, many dragon kings returned to Buddhism and defended Buddhism. In particular, according to the "本行'''", it is said that the Dragon King was the first to receive the Samgwi Ogye from the Buddha after the Stone Zone was holy and became the first Ubasae (disciple) in the world.
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