---
title: "朝鮮佛教通史 · 真智王〔金金輪〕"
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/cmcwi2q7m0252l704f0qqbxrc"
---

### ○真智王〔金金輪〕在位三年丙申元年高句麗平原王十八年百濟威德王二十三年陳大建八年

> King Jinji (Golden Golden Wheel) reigned for three years<note>Bingshen year</note>, first year<note>18th year of King Pyeongwon of Goguryeo, 23rd year of King Wideok of Baekje, 8th year of Chen's Dajian era</note>

秋八月新羅王彡麥宗薨。王幼年即位。唯勤奉佛。至末年剃髮披僧衣。自號法雲。王妃亦為尼。住永興寺。

【備考】釋法雲。俗名彡麥宗。諡曰真興。而法興王弟。葛文王之子也。母金氏。生七歲即位。克寬克仁。敬事而信。聞善若驚。除惡務本。七年興輪寺成。許人出家為僧尼八年命大阿飡柒夫等。廣集文史。修撰國史。十年梁遣使。與入學僧覺德送佛舍利王使羣臣。奉迎興輪寺前路。十四年命有司築新宮於月城東。黃龍見其地。王疑之改為佛寺。號曰黃龍。二十六年陳遣使劉思。及僧明觀。送釋氏經論七百餘卷。三十七年祗園實際二寺成。而黃龍亦畢功。三十三年十月。為戰死士卒。設八關齋會於外寺七日乃罷。三十五年鑄黃龍寺丈六像。或傳阿育王所泛船。載黃金至絲浦。輸入而鑄焉。語在慈藏傳。三十六年丈六出淚至踵三十七年始奉原花為仙郎。初君臣病無以知人。欲使類聚羣遊。以觀其行義。舉而用之。遂簡美女二人。曰南無。曰俊貞。聚徒三百餘人。二女爭娟。貞引南無強勸酒醉而投河殺之。徒人失和而罷。其後遂取美貌男子。傅粉粧飾之。奉為花郎。即徒眾雲集。或相磨以道義。或相悅以歌樂。娛遊山水。無遠不至。因此知人之邪正。擇其善者。薦之於朝。故金大問世記云。賢佐忠臣從此而秀。良將猛卒由是而生。崔致遠鸞郎碑序曰。國有玄妙之道。曰風流。實乃包含三教接化羣生。且如入則孝於家。出則忠於國。魯司宼之旨也。處無為之事。行不言之教周柱史之宗也。諸惡莫作眾善奉行。竺乾太子之化也。又唐令狐澄新羅國記云。擇貴人子弟之美者。傳粉粧飾而奉之。名曰花郎。國人皆尊事之。此蓋王化之方便也。自原郎至羅末凡二百餘人。其中四仙最賢且如世記中。王幼年即祚。一心奉佛。至末年。祝髮為浮圖。被法服。自號法雲。受持禁戒三業清淨。遂以終焉。及其薨也。國人以禮葬于哀公祠之北峯。是歲安含法師。至自隋。至安含傳辨之。

> \*\*Supplementary Notes\*\* King Beopheung, also known as King Jinheung, was the son of King Gwimun and the younger brother of King Pophung. His mother was from the Kim clan. He ascended the throne at the age of seven. He was a ruler of great generosity and benevolence, who served his duties with reverence and integrity. He was quick to embrace goodness and was resolute in eradicating evil at its root. In the 7th year of his reign, Heungnyunsa Temple was completed, and permission was granted for people to become monks and nuns. In the 8th year, he ordered the high official Chilbu and others to extensively collect historical and literary records and compile a national history. In the 10th year, the Liang dynasty sent an envoy along with the monk Gakdeok, who had studied abroad, to deliver Buddha's relics. The king ordered his ministers to respectfully welcome them on the road in front of Heungnyunsa Temple. In the 14th year, he ordered officials to construct a new palace east of Wolseong Fortress. A yellow dragon was sighted at the site. The king, troubled by this, changed the plan and built a Buddhist temple there instead, naming it Hwangnyongsa (Yellow Dragon Temple). In the 26th year, the Chen dynasty sent an envoy named Liu Si along with the monk Myeonggwan, who delivered over 700 volumes of Buddhist sutras and treatises. In the 37th year, Jiwon and Siljesa Temples were completed, and Hwangnyongsa Temple was also finished. In the 33rd year, 10th month, an eight-precept vegetarian feast was held at an outer temple for seven days for soldiers who had died in battle, after which it concluded. In the 35th year, a 16-foot-tall statue was cast for Hwangnyongsa Temple. Some accounts say the ship sent by King Ashoka, carrying gold, arrived at Sap'o Port, and the metal was imported to cast the statue. This is detailed in the biography of Monk Jajang. In the 36th year, the 16-foot-tall statue shed tears down to its ankles. In the 37th year, he first instituted the practice of honoring \*Wonhwa\* (Original Flowers) as \*Seonrang\* (Immortal Youths). Initially, the king and his ministers were troubled by the difficulty of discerning people's true character. They wished to have them gather in groups and socialize to observe their conduct and righteousness, and then select and employ them based on that. They thus chose two beautiful women, named Namo and Junjeong, and gathered a following of over 300 people. The two women competed in beauty. Junjeong, leading Namo, forcibly plied her with wine until she was drunk, then threw her into a river and killed her. The followers fell into discord and the group disbanded. Afterwards, they began selecting handsome young men, adorning them with powder and makeup, and honoring them as \*Hwarang\* (Flower Youths). Followers then gathered around them like clouds. They would either hone each other through moral principles or delight each other with song and music, enjoying excursions to mountains and rivers, traveling far and wide without restraint. Through this, they could discern whether a person was upright or corrupt, selecting the good ones and recommending them to the court. Therefore, Kim Dae-mun's \*Segi\* (Chronicles of the World) states: "Worthy ministers and loyal subjects emerged from this, and excellent generals and brave soldiers were born from it." Choe Chiwon, in the preface to the \*Nangrangbi\* (Stele of the Refined Youths), wrote: "The state possesses a profound and wonderful Way called \*Pungryu\* (Elegant Refinement). It truly encompasses the Three Teachings (Confucianism, Daoism, Buddhism) and guides and transforms all beings. For instance, 'At home, be filial; in public service, be loyal'—this is the essence of Confucius, the Minister of Justice of Lu. 'Engage in non-action and practice wordless teaching'—this is the tradition of Laozi, the Historian of Zhou. 'Refrain from all evil, cultivate all good'—this is the teaching of Sakyamuni, the Prince of India." Also, Tang dynasty's Linghu Cheng, in his \*Record of Silla\*, wrote: "They select handsome sons of noble families, adorn them with powder and makeup, and honor them, calling them \*Hwarang\*. All people of the state respect and serve them. This was likely an expedient means for the king's transformative rule." From the first \*Wonrang\* to the end of Silla, there were over 200 individuals. Among them, the \*Saseon\* (Four Immortals) were the most virtuous. As recorded in the \*Segi\*: The king, having ascended the throne in his youth, devoted his heart to Buddhism. In his later years, he shaved his head to become a monk, donned monastic robes, took the name Beopheung (Dharma Cloud), received and upheld the precepts, purified his three karmas (of body, speech, and mind), and thus passed away. Upon his death, the people of the state buried him with proper rites north of the peak of Aegong Shrine. That same year, Monk Anham returned from Sui China. Refer to Anham's biography for details.

贊曰。

> Praise be.

海東高僧傳風俗之於人。大矣哉。王者欲移易於當世。如水之就下。沛然孰禦哉。始真興既崇像教。設花郎之游。國人樂從傚倣。如趨寶肆。如登春臺。要其歸。在乎遷善徒義。鴻漸於大道而已。彼漢哀帝。徒以色是愛。故斑固曰。柔曼之傾人意。非特女徒蓋亦有男色焉。評之。不可同日而語矣。。

尚玄曰。新羅花郎。即名國仙。其所尊敬。可知也已。今朝鮮人西南方言。呼賣娼之婦曰花郎女。稱賽神之巫曰花郎兒。皆極可賤可耻之名詞也。究其語源。新羅流傳而以俊貞之悅人。原花之聚徒。為可耻之行。而賤之者歟。何其名則相類實則相反如是懸隔耶。

> Shang Xuan remarked: "The Hwarang of Silla were also known as National Immortals. The respect they commanded is evident. Yet in the southwestern dialect of present-day Korea, women engaged in prostitution are called 'Hwarang women,' and shamans who perform rites are called 'Hwarang children.' These are considered utterly contemptible and shameful terms. Tracing their origins, did they stem from Silla's legacy, where the allure of Junjeong and the gathering of disciples by the original Hwarang came to be seen as disgraceful acts, thus leading to such disdain? How is it that the names are so similar, yet the realities are so vastly opposed and far apart?"

近世京城。曾有所謂四處所外入塲。大殿別監。禁府選將。捕盜軍官。大宮廳直。時謂之四處所外入場。或爭佳妓而起棒戰。俗名便戰名曰外入塲鬪。或因美童而鬪脚法。名曰擇其緣鬪。要之皆尚義俠養豪。縱之一種習俗。雖然。屬於󰉪儓社會之風流。蕩子窩窟之行為。末乃流於浮浪誤入與新羅之花郎。不可同年而語也。