---
title: "朝鮮佛教通史 · 法興王〔金原宗〕"
description: "朝鮮佛教通史是韩国学者李能和所著的一部系统研究朝鲜半岛佛教发展历程的经典著作。该书详细梳理了佛教自三国时代传入朝鲜半岛后，历经统一新罗、高丽王朝至朝鲜王朝的演变过程，深入分析了各时期佛教思想、宗派发展及其与政治、社会的关系。李能和作为20世纪韩国佛教研究的奠基人，以严谨的史学方法呈现了朝鲜佛教的本土化特色与历史地位。该著作不仅填补了朝鲜佛教系统研究的空白，更成为理解东亚佛教传播与韩国宗教文化的重要学术参考，对研究韩国思想史和东亚佛教交流具有不可替代的学术价值。"
url: "https://rushiwowen.co/en/r/cmcwi2q7m0250l704gpzahiqw"
---

### ○法興王〔金原宗〕在位二十六年戊申十五年高句麗安藏王十年百濟聖王六年梁大通二年

> King Beopheung (Kim Wonjong) reigned for 26 years<note>Year of the Earth Monkey</note> 15th

新羅始興佛法。初訥秪王時。沙門墨胡子。自高句麗至一善郡（今善山郡）郡人毛禮。作窟室居之。梁遣使賜王香。君臣不知所用與名。胡子曰。焚此則香氣芬馥。可以致誠於神聖。所謂神聖。未有過於三寶。一曰佛陁。二曰達摩。三曰僧伽若燒此發願。則必有靈應。時王女病革。胡子焚香祝禱。病尋愈。王喜。施報甚厚。胡子以所得。與毛禮俄不知所之。炤智王時。有阿道者。與其徒三人。亦來毛禮家。無幾。阿道死三人留讀經律。往往有信奉者。至是。王亦欲興佛教。羣臣以為不可。王難之。近臣異次頓曰。請斬小臣。以定眾議。王曰欲興佛道。而殺不辜可乎。對曰。若道之行。雖死無憾。王召羣臣議。僉曰今僧徒。童頭異服。議論奇詭。從之恐有後悔。異次頓。獨曰。夫有非常之人然後。有非常之事。今佛教淵奧。不可不信。王曰。眾人之言。牢不可破。而汝獨異言。下吏將誅之。異次頓臨死。曰我為法就形。佛若有神。吾死必有異。及斬。血從斷處湧。色白如乳。眾恠之。不復毀佛。己酉十六年高句麗安藏王十一年百濟聖王七年梁中大通元年

> Buddhism first spread to Silla during the reign of King Nulji. At that time, a monk named Mohuzi came from Goguryeo to Ilsan County (present-day Seonsan County). A local man named Mao Li built a cave dwelling for him to live in. The Liang dynasty sent an envoy to present incense to the king. The king and his ministers did not know what it was for or what it was called. Mohuzi said, "If you burn this, its fragrance will become fragrant and pervasive. It can be used to express sincerity toward the sacred. Nothing is more sacred than the Three Jewels: first, the Buddha; second, the Dharma; third, the Sangha. If you burn this and make a vow, there will certainly be a spiritual response." At that time, the king's daughter was critically ill. Mohuzi burned the incense and prayed. Her illness soon recovered. The king was delighted and bestowed generous rewards. Mohuzi gave what he received to Mao Li and then, before long, disappeared without a trace. During the reign of King Soji, there was a monk named Adao who came with three disciples to Mao Li's home. Not long after, Adao passed away. The three disciples remained, studying the sutras and vinaya. Gradually, some people began to have faith in them. By this time, the king also wished to promote Buddhism. His ministers all believed it should not be done. The king found it difficult to decide. A close minister named Yichadun said, "I beg you to execute me to settle the public debate." The king said, "We wish to promote the Buddhist path, but how can we kill an innocent person?" He replied, "If the Way is to be practiced, I would have no regrets even in death." The king summoned his ministers to deliberate. They all said, "Today, these monks shave their heads and wear unusual robes. Their discussions are strange and deceptive. If we follow them, we may have regrets later." Only Yichadun said, "Only when there are extraordinary people can there be extraordinary events. The Buddhist teachings are profound and profound; we must not disbelieve them." The king said, "The words of the multitude are firm and unbreakable, yet you alone speak differently." He ordered the officials to execute him. As Yichadun faced death, he said, "I give my body for the Dharma. If the Buddha has divine power, my death will certainly be extraordinary." When he was beheaded, blood gushed from the severed area, white as milk. The crowd was astonished and no longer opposed Buddhism.

新羅禁屠殺。庚申二十七年高句麗安原王十年百濟聖王十八年梁大同六年佛紀一五六七年

> Silla prohibited the slaughter of animals.<note>Gengshen Year</note> In the 27th year<note>10th year of King Anwon of Goguryeo, 18th year of King Seong of Baekje, 6th year of Datong era of Liang Dynasty</note><note>1567th year of the Buddhist calendar</note>

秋七月。新羅王原宗薨。諡曰法興。弟立宗之子彡麥宗立。年七歲。太后攝政。

> In the seventh month of autumn, King Wonjong of Silla passed away. He was given the posthumous title Beopheung. His younger brother, Sammaekjong, the son of King Nuljong, ascended the throne at the age of seven. The queen dowager assumed regency.

【叅考】釋法空。新羅第二十三法興王也。名原宗。智證王元子。母延帝夫人　身長七尺。寬厚愛人。乃神乃聖。彰信兆民。三年龍現楊井中。四年始置兵部。七年頒示律令。始制百官朱紫之秩。即位以來。每欲興佛法。羣臣𠵩𠵩騰口舌。王難之。然念阿道之至願。乃召群臣問曰。聖祖味雛。與阿道肇宣佛教。大功未集而崩。能仁妙化遏而不行。朕甚痛焉。當大立伽藍。重興像設。其克從先王之烈。其如卿等何。大臣恭謁等諫曰。近者年不登民不安。加以隣兵犯境。師旅未息。奚暇勞民作役。作無用之屋哉王憫左右無信。歎曰寡人以不德。叨承大寶。陰陽不序。黎民未安。故臣下逆而不從誰能以妙法之術。曉喻迷人者乎。久無應者。至十六年。粵有內史舍人朴厭觸。（或云異次頓或云居次頓）年二十六。（三國遺事作二十二）匪直也人。秉心塞淵。奮義見之勇。欲助洪願。密奏曰。陛下若欲興佛教。臣請偽傳王命於有司曰。王欲剏佛事。如此則羣臣必諫。當即下勅曰朕無此令。誰矯命耶。彼等當劾臣罪。若可其奏。彼當服矣。王曰彼既頑傲。雖殺卿何服。曰大聖之教。天神所奉。若斬小臣。當有天地之異。果若有變。誰敢違傲。王曰本欲興利除害。反賊忠臣可無傷乎。曰殺身成仁。人臣大節。况佛日恒明。皇圖愈永。雖死之日猶生之年也。王大加嘆賞曰。汝是布衣。意懷錦繡。乃與厭觸深結誓。遂傳宣曰剏寺於天鏡林。執事者奉勅興功。廷臣果面折廷諍。王曰朕不出令。髑乃昌言。臣固為之。若行此法。舉國泰安。苟有益於經濟。雖矯國令何罪。於是大會羣臣問之。僉曰今見僧徒。童頭毀服。議論奇詭。而非常道。若忽從之。恐有後悔。臣等雖死罪。不敢奉詔。髑奮曰。今羣臣之言非也。夫有非常之人。而後有非常之事。吾聞佛教淵奧。不可不行。且鷰雀安知鴻鵠之志哉。王曰眾人之言。牢不可破。汝獨異言。不能兩從。遂下吏將誅。髑告天誓曰。我為法就刑。庶興義利。佛若有神。吾死當有異事。及斬。其頭飛至金剛山頂落焉。（在慶州後人於此處建刺楸寺刺楸或云法楸）白乳從斷處湧出高數十丈。日色昏黑。天雨妙花。地大震動。君臣士庶。咸皆上畏天變。下慟舍人重法隕命。相向舉哀而哭。遂奉遺軆。營葬金剛山。禮也。于時君臣盟曰。自今而後。奉佛歸僧。有渝此盟。明神殛之。君子曰大聖應千百之年。仁發於祥義動於瑞。莫不應乎天地。亙乎日月。動乎鬼神。而况於人乎。夫其自信於道。則天地不得為不應也。然功貴成而業貴廣。故苟有大賴。則輕太山於鴻毛。壯哉得其死所矣。是年下令禁殺生。按國史及古諸傳商量而述二十一年。伐木天鏡林。欲立精舍。掃地得柱礎石龕及堦陛。果是往昔招提舊基。樑棟之用皆出此林工既告畢。王遜位為僧。改名法空。念三衣瓦鉢。志行高遠。慈悲一切。因名其寺曰大王興輪寺。以大王所住故也。此新羅剏寺之始。王妃亦奉佛為比丘尼。住永興寺焉自此啟興大事。故王之諡曰法興。非虛美也。厥後每丁厭髑忌日。設會於興輪寺。以追其遠。及太宗王時。宰輔金良圖信向西方。捨二女曰花寶曰蓮寶。為此寺婢。又以逆臣毛尺族類充賤。故二種銅錫至今執役。予遊東都。登金剛嶺。見孤墳短碑。慨然不能自止。是日山人會食。問其故。即吾舍人諱日也。亦可謂去滋久思滋深矣。按阿道碑。法興王出家。法名法雲字法空。今按國史及殊異傳。分立二傳。諸好古者請詳檢焉。

> \*\*Reference:\*\* Dharma Master Kong. He was King Beopheung, the twenty-third ruler of Silla. His personal name was Wonjong. He was the eldest son of King Jijeung, and his mother was Lady Yeonje. He was seven feet tall, generous, kind, and beloved by the people. His divine and sagely virtue was evident, earning the trust of the populace. In the third year of his reign, a dragon appeared in a well. In the fourth year, he established the Ministry of War. In the seventh year, he promulgated laws and decrees and began instituting the official ranks distinguished by vermilion and purple robes. Since ascending the throne, he had always wished to promote Buddhism, but his ministers fiercely opposed it with their words, making it difficult for the king. However, mindful of Ado's great vow, he summoned his ministers and asked, "Our sacred ancestor, King Michu, together with Ado, first proclaimed the Buddha's teachings. This great task was left unfinished upon his passing, and the wondrous transformation of the Buddha's teachings has been obstructed and not spread. I am deeply pained by this. I intend to greatly establish temples and revive the setting up of images. How can I carry on the achievements of the former kings? What do you, my ministers, think?" Senior Minister Gong Eol and others remonstrated, saying, "Recently, the harvests have failed, the people are unsettled, and moreover, neighboring troops invade our borders. Military campaigns have not ceased. How can we find leisure to burden the people with labor and build useless buildings?" The king, saddened that those around him lacked faith, sighed and said, "I, lacking virtue, have presumptuously received the great treasure of the throne. Yin and yang are not in harmony, and the common people are not at peace. Therefore, my ministers oppose and do not follow. Who can use the methods of the wondrous Dharma to enlighten the deluded?" For a long time, no one responded. By the sixteenth year of his reign, there was a Palace Secretary named Park Yeomchok (also called Icidon or Geocidon). He was twenty-six years old (the \*Samguk Yusa\* says twenty-two). He was not just an ordinary man; his heart was sincere and profound. Stirred by righteous courage, he wished to aid the king's grand aspiration. He secretly petitioned, saying, "If Your Majesty wishes to promote Buddhism, I request to falsely convey the royal command to the officials, saying, 'The king wishes to initiate Buddhist affairs.' If so, the ministers will certainly remonstrate. Your Majesty should then immediately issue an edict saying, 'I gave no such order. Who dared to forge the command?' They will then investigate my crime. If you approve this petition, they will be convinced." The king said, "They are stubborn and arrogant. Even if I kill you, how would they be convinced?" He replied, "The teaching of the Great Sage is upheld by heavenly spirits. If this minor minister is beheaded, there will surely be a wondrous sign from heaven and earth. If a miracle indeed occurs, who would dare to disobey?" The king said, "My original intent was to promote benefit and eliminate harm. Wouldn't harming a loyal minister be contrary to that?" He replied, "To sacrifice one's body to accomplish benevolence is the great integrity of a minister. Moreover, the sun of Buddha will shine eternally, and the royal enterprise will last even longer. Though I die, it will be as if I live." The king greatly admired and praised him, saying, "You are a commoner, yet your mind holds brocade and embroidery." He then made a deep vow with Yeomchok. Subsequently, a proclamation was issued to build a temple at Cheongyeong Forest. The officials in charge received the decree and began the work. The court ministers indeed confronted the king in court and vehemently argued against it. The king said, "I did not issue this order. Who then spoke so boldly? I deliberately did this. If this Dharma is practiced, the whole country will be peaceful and secure. If it benefits the state and aids the people, what crime is there even if the royal command was forged?" He then assembled all the ministers and questioned them. They all said, "Now we see the community of monks, shaving their heads and changing their robes, discussing strange and bizarre things that are not the constant Way. If we hastily follow them, we fear there will be regret later. Even if we face the death penalty, we dare not obey the decree." Yeomchok passionately declared, "Now the words of the ministers are wrong. Only when there are extraordinary people can there be extraordinary events. I have heard the Buddhist teachings are profound and essential; they cannot not be practiced. How can swallows and sparrows understand the ambition of the swan and the wild goose?" The king said, "The words of the multitude are firm and unbreakable. You alone speak differently. We cannot follow both." He then handed Yeomchok over to the officials for execution. Yeomchok made a vow to heaven, saying, "I face punishment for the sake of the Dharma, hoping to promote righteousness and benefit. If the Buddha has divine power, there should be a miraculous event upon my death." When he was beheaded, his head flew to the peak of Geumgang Mountain and fell there. (Later, people built Chakju Temple at this place in Gyeongju. Chakju is also called Beopju.) White milk gushed forth from the severed neck to a height of several tens of feet. The sunlight turned dark and gloomy. Wonderful flowers rained from the sky. The earth shook violently. The ruler, ministers, scholars, and commoners all, above, feared the heavenly portent, and below, grieved for the secretary who sacrificed his life for the Dharma. Facing each other, they raised their voices in mourning and wept. They then received his remains and conducted a funeral burial at Geumgang Mountain, according to ritual propriety. At that time, the ruler and ministers swore an oath, saying, "From now on, we will revere the Buddha and take refuge with the monastic community. If anyone violates this oath, may the bright spirits punish them." A gentleman remarks: "When a Great Sage responds after a thousand or hundred years, benevolence manifests through auspicious signs, and righteousness moves through portents. There is none that does not correspond with heaven and earth, persist like the sun and moon, or stir the spirits and ghosts—how much more so with people? If one has true faith in the Way, then heaven and earth cannot but respond. However, achievement values success, and enterprise values breadth. Therefore, if there is great reliance, then regarding Mount Tai as lighter than a goose feather is fitting. How magnificent! He found the right place to die." That year, an order was issued prohibiting the killing of living creatures. <note>Compiled after consulting the National History and various ancient biographies.</note> In the twenty-first year, trees were felled at Cheongyeong Forest to build a monastery. While clearing the ground, they discovered foundation stones for pillars, a stone niche, and steps. It was indeed the old foundation of a monastery from the past. The beams and pillars were all obtained from this forest. When the construction was completed, the king abdicated the throne and became a monk, changing his name to Beopgong (Dharma Emptiness). Mindful of the three robes and clay bowl, his will and conduct were lofty and far-reaching, and he was compassionate toward all beings. Therefore, the temple was named Daewang Heungnyun Temple (Great King Heungnyun Temple), because it was where the Great King resided. This was the beginning of temple construction in Silla. The queen consort also took refuge in the Buddha and became a bhikkhunī (nun), residing at Yeongheung Temple. From this, the great enterprise of promotion began. Therefore, the king's posthumous title was Beopheung (Promoter of the Dharma), which was not empty praise. Thereafter, every year on the anniversary of Yeomchok's death, a ceremony was held at Heungnyun Temple to commemorate him from afar. During the reign of King Taejong, the chief minister Kim Yang-to, who had faith in the Western Pure Land, offered his two daughters, named Hwabo and Yeonbo, to be servants of this temple. He also assigned the clan of the rebel Mo Cheok to serve in menial roles. Therefore, these two groups of bronze and tin workers have performed duties there until now. I traveled to the eastern capital and climbed Geumgang Ridge. Seeing the solitary grave and short stele, I was deeply moved and could not restrain my feelings. On that day, the mountain people were holding a gathering for a meal. I asked the reason, and it was the anniversary of our secretary's death. One could say, the longer he has been gone, the deeper the remembrance. According to Ado's stele, King Beopheung, upon leaving home, took the Dharma name Beopun (Dharma Cloud), style Beopgong (Dharma Emptiness). Now, consulting the National History and the \*Seoyugi\* (Record of Extraordinary Events), they are presented in two separate biographies. Those fond of antiquity are requested to examine them in detail.

贊曰。

海東高僧傳大抵國君與下舉事。可與守成。未可與慮始。加有時之利不利信無信繫焉則原宗雖欲剏興佛法。固難朝令而夕行。然承本願力。位據崇高。又賴賢臣啟沃能以美利利天下。卒與漢明齊驅並駕。偉矣哉。夫何間言。以梁武比之非也。彼以人主為大同寺奴。帝業墜地。法空既遜讓。以固其嗣。自引為沙門。何有於我哉。經所謂王比丘殊身同軆矣。若乎掃迷雲放性空之慧日。挾之以飛者。惟厭髑之力乎。

> The fundamentals are this: when a ruler undertakes matters with his people, he can share in preserving what has been achieved, but it is difficult to share in deliberations at the start. Add to this that opportunities may be favorable or unfavorable, and matters of trust or distrust are entangled. So even though Prince Wonjong wanted to initiate the spread of Buddhism, it was certainly difficult to have a decree issued in the morning and carried out by evening. Nevertheless, relying on the power of his original vows, his high and noble position, and the support of wise ministers who enlightened and benefited him—allowing genuine goodness to benefit the world—he ultimately matched Emperor Ming of Han in achievement. How magnificent! Why should there be any criticism? Comparing him to Emperor Wu of Liang is wrong. That man, as a ruler, made himself a servant of the Great Temple, and his imperial enterprise collapsed to the ground. When the Dharma is empty, one should yield to secure one's succession. For one who has become a monk, what does that have to do with me? The scripture says that a king and a monk may have different bodies but share the same essence. As for sweeping away the clouds of confusion, releasing the sun of wisdom into the nature of emptiness, and rising up with it in flight—it all depends on the power of revulsion toward a skeleton.