Palgwanhoe was a representative Buddhist ritual of Goryeo and was the most important religious event. Like the regular Lotus Lantern Festival of Goryeo, the Palgwanhoe also served as a ritual for the king's longevity and ancestor worship. Therefore, the purpose of holding the Lotus Lantern Festival and the Palgwanhoe was the same, but while the Lotus Lantern Festival was held in spring, the Palgwanhoe was held in autumn. However, throughout the pre-Goryeo period, Palgwanhoe was a more important Buddhist ritual than Yeondeunghoe in terms of size and importance. The Eight Halls of Goryeo is significant in that the ritual was a national event reflecting the Goryeo people's view of life, social view, and world view, and it is important in that it can best examine the characteristics of Goryeo Buddhism. In other words, Palgwanhoe was a Buddhist expression of the royal ancestor worship, that is, the Buddhist expression of filial piety, and it can be seen as a ritual that formed a typical example of Korean Buddhism by assimilating it with unique Korean customs such as the Hwarang Islands. Even before the Palgwanhoe was held in Goryeo, Buddhist rituals, which were the predecessors, were held in Silla, and the Palgwanjaehoe was originally a technique for martial arts, but this was expanded to develop into a patriotic event. Palgwan is a reunion where eight gye is performed. Eight eggs are the ones that a person receives during the day and night. Regarding the meaning of the eight lines, Seok's cradle states that eight actions are prohibited, including murder, theft, obscene behavior, lying, drinking, using high and comfortable dragonflies, singing and entertainment, hanging wreaths or spraying perfume on the body. In reference to Kim Bong-ryul's work "Korean Culture and Buddhism," Daewonsa 1997p122, when it entered Goguryeo or Silla, local beliefs and Buddhism worshipping natural gods were combined to comfort the souls of the dead, and the Palgwan Reunion was held as a national event. In particular, the Palgwanjaehoe and Inwangbaek High School were held a lot to focus the hearts of the people on the Buddha to support their ancestors and to protect this land by gathering the power of Joryeong and Jebulje God. This Palgwanhoe was accepted as a fulfillment of the wishes of the entire Korean people rather than as a specific religious event called Buddhism, and it continued as a national event until later generations, but King Taejo Wang Geon, who founded Goryeo, publicly announced it as a national event and ordered it to be carried out every year. It has been developed to bring about the welfare of the entire people beyond the personal one of protecting the Eight Commandments, which is the content of the original scriptures. This can be said to have emerged as a form that the doctrine should be adapted to Silla society. Indeed, Buddhism's idea of national defense is not to exclude others and protect only me, but to protect others and clean myself to protect myself by protecting myself. This is because protecting the Eight Commandments is to protect the country, and protecting the eight Commandments is the logic of acting and the way of non- Jeong Tae-heon's "Korean Buddhist Yongtongsa" 2002 p127ReferencesIn China, there are many records of Eight Guan Jaehoe in the 5th century, and Song's Hyeso monk was with his family on the day of his alter ego in 425 and there is a record of his longevity in 422. The Palgwan Reunion was held to prevent the outbreak of infectious diseases or to restore the dead. After the end of the 5th century, it is notable that the emperor was sponsoring the ritual of the Palgwanjaehoe, which was held in 483 and in 590 in prayer for rain from the sky. Palgwanjaehoe was especially popular during the Tang Dynasty, and Damun, a Zen monk, received eight orders after awakening himself for the Buddhist scriptures of Beophwagyeong, and Ahn Jin-gyeong, the chief of the Tang Dynasty, wrote in 772 that one of his own history held a ritual to cure his illness. Takako Tokiwa's translation of Lee Hye-min's "Buddhist Cultural History of Northeast Asia" Some 2003 p140 reference records show that the Palgwanhoe was first held in Korea in 551 with the Baekjwa Ganghoe for the first time on the 7th day of October. When Silla's famous monk Jajang left to study in China in 636, he met a spirit and built a nine-story pagoda in Silla and pardoned prisoners by pardoning prisoners, suggesting that Palgwanhoe was being implemented nationally in Silla. Gungye, who established Taebong Peak in 892, also held an octagonal pavilion meeting, and he called himself Maitreya Buddha and named his two sons Cheonggwang Bodhisattva and Shingwang Bodhisattva. According to the records of Goryeo history, the Palgwanhoe of Silla was held in October and the Palgwanhoe of Taebong was held in November, and Goryeo accepted the traditions of Silla and Taebong and held twice a year in October and November. See Literature and Jisungsa 2001 p172 by Kim Un-yeong, "The Ideological Background and Historical Meaning of Buddhist Ritual in the Middle Ages in Korea", Japan accepted Buddhism through Baekje in the early or mid 6th century, but there is no record that the Palgwanhoe was held in Japan. Akihide Mishina regarded Goryeo's Palgwanhoe as a combination of traditional Korean Thanksgiving and Buddhism, and used Seo Geung's Goryeo Dogyeong and Songsa as primary historical materials, but Seo Geung misunderstood the Palgwanhoe as the same. The Palgwanhoe of Goguryeo and Goryeo was held in October equally, but the purpose of the two rituals was different. While the alliance was a Thanksgiving Day, the Palgwanhoe was a Buddhist ritual, and its contents were a ritual for King Taejo. Mishina did not discuss these differences and affirmed that the Palgwanhoe of Goryeo was a Thanksgiving festival, but the alliance between Palgwanhoe and Goguryeo had no connection, and Mishina's view was only a great illusion because the literature of Songsa accepted the misjudged view of Goryeo. In conclusion, contrary to Mishina's argument, there is no relationship between the Palgwanhoe of Goryeo and the Daesangje of Japan, so it can be said that Buddhist rituals corresponding to the Palgwanhoe were not held in Japan. Takako Tokiwa's translation of "The History of Buddhism in Northeast Asia," a part of the 2003 p146 reference, was a Buddhist ritual held from the beginning of Goryeo until the end of Goryeo. With a few exceptions, King Taejo and later kings attended Palgwanhoe in person throughout the pre-Goryeo period. According to the history of Goryeo, the Palgwanhoe, which was held under the auspices of the royal family throughout the Goryeo Dynasty, reached 115 times, but the actual number of times was more than that. From the early Goryeo period to the early 11th century, the king attended Palgwanhoe not many times. This fact emphasized the importance of Palgwanhoe through King Taejo's legacy to his later kings, but it can be seen that not all of his successors followed his legacy and participated in the ritual directly. Rather, some kings were more interested in other Buddhist events than Palgwanhoe, and Gyeongjong, Gwangjong, Gangjong, and Seongjong showed pro-Confucian tendencies and did not attend or reduce the size of the Palgwanhoe. This fact means that until then, the role of the Palgwanhoe in Goryeo society was not so great. However, Hyeonjong reopened the Palgwanhoe, which was suspended by King Seongjong in November 1010, and Deokjong did not attend the Palgwanhoe in person, but in October 1033 he dispatched officials to Seogyeong to hold rituals, and Jeongjong also held five Palgwanhoe during his reign. From the end of the 11th century to the beginning of the 13th century, the Palgwanhoe was held most frequently in history. During his reign, King Sukjong attended the Palgwanhoe 11 times, which was an annual average of 1.1 times. Uijong officially established the Palgwanhoe Ritual procedure during his reign, holding 18 Palgwanhoe Ritual in the palace. During the reign of King Myeongjong, he held the Palgwanhoe once every two years and attended the ritual 12 times. The Goryeo Palgwanhoe was a ritual held from the beginning of its founding to the end of its existence, and by period, it was held most frequently from the late 11th century to the early 13th century, but the number of times it was held by the king's reign was different. I; The Eight Halls of Goryeo, referring to Hyean 2002 p53-55, written by Lee Byung-wook, differed from the time and period of the ritual, the sponsor and supervisor, the venue, the goods used in the ritual, the procedure, and the purpose of the ritual. The Eight Halls of Goryeo were held twice a year, once in Seogyeong in October and the other in Gaegyeong, the capital in November. The king sent officials to Seogyeong to hold the Palgwanhoe, but Gaegyeong's Palgwanhoe was organized by himself. Therefore, it can be seen that the Eight Halls of Gaegyeong has a more important meaning than that of Seogyeong. The record of the Middle East Palgwanhoe by Yeji of Goryeo Temple shows the procedure of the Palgwanhoe held in Gaegyeong in November, which was systematized during the Uijong period. This eight-way ritual consisted of two types: a small meeting and a competition, and was conducted according to strict procedures. The key to the small meeting event was to go to the camp of the royal ancestors and offer sacrifices and to receive congratulations from the king's officials, and the center of the event was the grand banquet. The procedure is summarized as follows, referring to Ahn Ji-won's work, "Buddhist Culture in the Middle Ages of Korea," 1999 p166.
First of all, in the case of the Palgwansohoe, the various departments of the court in charge of the Palgwanhoe set up a father's family before the ceremony began, and installed such things as the king, the prince, or the count of Gonghu, the servants and the band, the temporary resting place for the king, the fruit statue, the lion, and the tea room. Before the event begins, the civil servants under the crown prince are located in a designated place according to their rank and rehearse between Daegwanjeon Hall and Uibongmun Gate. On the day of the Palgwanhoe event, the government office will set up the king's seat on the coronation hall at early dawn and prepare the king's escape in the palace yard. When the first signal is given at Yesa, the honor guard and others come out to the Gujeong, and people with mass production or fans line up on the left and right sides of the courtyard of Daegwanjeon Hall to reach Uibongmun Gate. When the second signal is given in the ritual, the civil servants dress up and line up in the courtyard of the coronation hall. When the king wears a Jahwangpo and comes out to Seoninjeon Hall, he calls hurrah from Geumwi and the officials close to the king below Seungje offer congratulations one after another. When the left and right monks lead the king and come out to Daegwanjeon Hall to take their seats, the escort shouts "Cultivation." Next, a sign shouts "Sinjae" in remembrance. After going through a series of rituals again, the king descends to Daegwanjeon Hall, climbs up to Choyoryeon, and heads to Uibongmun Gate while music is being played. When the third signal is announced in the ritual, the cart carrying the king reaches Uibongmun Gate, and the king changes shoes and changes clothes at the temporary rest area of Nuui. When the Privy Council leads the king to the portrait of his ancestors, the king bows twice toward the north. When all the civil affairs and white officers are located in their respective positions, the middle stones are divided into the east and west stairs to inspect those who climb the stairs. In addition, Ssangryong and Bongseon are installed, and evil officials are lined up. The Crown Prince, Count Gonghu, the Chancellor, and the White House are also located. When the music is played and the king comes out in a jahwangpo and goes to his seat, the guards and honor guards bow twice and step down and line up in a set place. Then, according to Yusa's introduction, he comes out in order and wishes the king a happy birthday and Mansumugang. While music is being played, the king pours alcohol and food to the civil servants and local officials, and all kinds of games are performed, and the fruit table is also. Next, myopia officers prepare meals for the king and the prince, and the music continues to play until the king finishes eating. Dancers are entertained three times with food and alcohol and continue to dance until these meals are over. It is said that it is the same as the previous procedure when a special cup is presented to the king. Next, we will look at the case of the Palgwanhoe. On the day of the convention, the king sits in a Zen temple and receives greetings from myopia officers. Then, he comes to the coronation hall and receives a visit from the bodies. Then, he goes to Uibongru, burns incense, and gives a glass. Myopia officer or lower rises to the stairs, and Munmu and Baekgwan stand in order under the crown prince or lower. In addition, it is also different that Ban Soo visited and cultivated, went forward, bowed and danced, and did not bow again, and the people who offered the emblem followed the white crown. The procedure for officials to perform the ritual is the same as that of the small meeting, but it is only different from stepping forward and saying thank you, and dancing after bowing and not bowing again. Flower covers, carts, and buoys are also displayed in Uibongmun Gate. Song merchants who attended the event also offer gifts and pray for the king's longevity. The people of Bunja and Tamna do the same. It is the same as on a small meeting day that short-sighted officers give a second name to the bodies of the king and the prince or younger. The prince and the bodies receive the flowers brought by the myopia and give them to the king in a kneeling position. The king puts in the flowers he receives flowers. When the king drinks, the music starts, and after drinking, the music stops. The cultivation dance is also cultivated in the place where the Silla people under the crown prince worship. The king also receives flowers from myopia and attaches them to the bodies under the crown prince, and music is also played at this time. The king is given medicine along with alcohol, fruits, and flowers, and tea is also provided at this time. When these are provided, they are subject to set rules, and the subjects below the crown prince shout slogans for the longevity of the king. Finally, the king comes down from the palace and goes back to Daegwanjeon on a cart, and when the king returns, his servants follow him and retreat. As recorded in the Yeji of Goryeo, the main functions of the Palgwansohoe and the Palgwandaehoe were to pray for the ancestral rites and the congratulations of the king, and the ritual was accompanied by tea, food, alcohol, dance, music, flowers, fruits, and medicine. In particular, in the case of the competition, the event to pray for the harvest of the king was more emphasized than in the case of the small meeting, and foreign merchants were invited to watch. At least this record does not show that there was a Buddhist element in the Palgwanhoe of Goryeo, but according to other parts or other literature evidence, it can be clearly seen that the Palgwanhoe was a Buddhist ritual. Therefore, the Eight Halls of Goryeo were not only different from the records of Buddhist temples in various aspects, including purposes and procedures, but also showed different characteristics from those of the late Chinese and Silla periods. Kim Un-yeong's Literature and Jisungsa 2001 p187-196 Reference Book; Kim Un-yeong's Literature and Jisungsa 2001; Kim Bong-ryul's Korean Culture and Buddhism Daewonsa 1997; Jeong Tae-heon's Translation of Korean Buddhism Yongtong, 2002;
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