- P-ISSN 2671-8197
- E-ISSN 2733-936X
The Navagraha(九曜) faith, which had originated in India, had been introduced into China and changed to the Tejaprabha Buddha(熾盛光如來) faith through a combination of itself and the belief of the Polar Star(北極星) in Taoism. The faith on Tejaprabha Buddha had also been introduced to Korea and Japan and developed into the belief of the Divine Stars(靈星), a characteristic belief amongst the three East Asian countries. Being based on the descriptions of Jak Jae‒geon(作帝建) and the Saturn(鎭星塑像) of Bal‒Sap‒Sa(勃颯寺) in the Goryeosa(高麗史), it could be a reasonable assumption that the belief of Tejaprabha Buddha, which is supposed to have been formed during the late eighth and early ninth centuries in China, would have been introduced to Korea in the late ninth and early tenth centuries, when the faith had been flourishing in China. This faith was mainly introduced by the monks returned from China after studying Buddhism, the delegations dispatched by commands of the king, and the maritime traders like Jak Jae‒geon or Wang Chang‒geun(王昌瑾). The faith on Tejaprabha Buddha had shown a certain trait of a fusion between Taoism and Buddhism(道佛習合的) after the introduction to Goryeo(高麗) Dynasty. In this regard, the purpose of the Buddhist mass for cleaning the disaster(消災法式) held by the commons possessed the similar features of a prayer to the Divine Stars, which was for longevity and the avoidance of misfortune(延命救厄). However, it was not until the mid eleventh century that the belief of Tejaprabha Buddha became predominate and widespread among the people in Goryeo. In that period, after the introduction of the text about the ceremony of the faith that was named Chi‒Sung‒Gwang Do‒Ryang‒Nyeom Song‒Eui(熾盛光道場念誦儀) from China, the Buddhist mass for cleaning the disaster started to be held and the frescoes of Tajaprabha Buddah(熾盛光如來圖) were painted on the wall of the temples. Moreover, the icon of Tajaprabha Buddah in Goryeo was combined with the faith on the Divine Stars that reflected the traditional astronomical thought of Goguryeo(高句麗), and successfully adjusted to the society during the era. As a result of the adaptation, the icon had achieved its own particular identity and it could be defined by some features. Firstly, the Triad‒Tajaprabha Buddha(熾盛光如來三尊) always depicted in the icon reflects the astronomic concepts of Goguryeo, which had described the Polaris and the constellation Ursa Minor as the Three Stars(北極三星). Furthermore, there are some constellations in the icon which do not exist in that of China and Japan; the Great bear(北斗七星), the Milk dipper(南斗六星) and the Canopus(老人星). In addition to this, the Navagraha in the icon of Tajaprabha Buddah had disappeared from that of Joseon(朝鮮) Dynasty, whereas the Big Dipper(北斗七星), the Milk Dipper and the Canopus had become of great importance in the icon. Therefore, it is definitely noticed that the combination of the traditional astronomic thought of Goguryeo and the Tejaprabha Buddha faith had served a pivotal role in developing the faith as a representative belief of the Star Icons(星宿信仰) in Goryeo.
『開元釋敎錄』
『卍新纂續藏經』
『佛說大威德金輪佛頂熾盛光如來消災一切災難陀羅尼經』
『續一切經音義』
『宋高僧傳』
『宿曜儀軌』
『入唐求法巡禮行記』
『貞元新定釋敎目錄 1』
『熾盛光道場念誦儀』.
『삼국사기』
『고려도경』
『고려사』
『동국이상국집』
『동문선』
『목은시고』
『四庫全書』
『宋史』
『신증동국여지승람』
『遼東行部志』
『益齋集』
『朝鮮王朝實錄』
『해동역사』.
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