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Since the registration of the Jeongnimsa Temple Site in Buyeo and the Mireuksa Temple Site in Iksan as UNESCO world culture heritage sites, the originality and universality of Buddhist temples of the ...
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Since the registration of the Jeongnimsa Temple Site in Buyeo and the Mireuksa Temple Site in Iksan as UNESCO world culture heritage sites, the originality and universality of Buddhist temples of the Baekje period has received considerable attention. In this regard, one must stop and wonder whether the materials found at these Baekje-period temple sites and the Buddhist philosophy propounded by them are sufficiently unique to clearly distinguish them from those of the Goguryeo and Silla periods. This paper attempts to shed light on existing studies of history involving the Three Kingdoms and to find a desirable direction for future studies on this subject.
Chapter 2 of the paper reviews the results of a study of the history of the Baekje Buddhism as part of a wider study on the Buddhist history of the Three Kingdoms. As the Three Kingdoms adopted and assimilated Buddhism at different times and in dif-ferent ways, they inevitably displayed differences in terms of their religious doctrines and beliefs during the early days. Studies on the history of their respective forms of Buddhism have been conducted with the focus on the originality or distinction displayed by each of them. However, Buddhism is a religion characterized by magnanimity and universality and thus the religious doctrine or beliefs developed in the Three Kingdoms are in some respects not very different from each other. Faith in the Lotus Sutra and the Avalokiteshvara Sutra, and in the Maitreya Bodhisattvas, for example, did not develop uniquely in Baekje. The Buddhism of the Three Kingdoms came to be assimilated with each other through exchanges between monks and the architects and builders of Buddhist structures. This means that one does not have to focus on the particular features of any one of the Three Kingdoms while studying the history of Buddhism there. Chapter 3 of the paper attempts to analyze the association between the relics found in Baekje-period temples in Buyeo and Iksan and those discovered at Goguryeo and Silla temples. The foundations and the layout of the sites of Goguryeo temples such as the one in Cheongam-ri and Jeongneungsa Temple share certain similarities with those of Baekje, whereas the octagonal wooden pagoda at the site of a temple in Cheongam-ri is distinct from those of Baekje. Relics like the roof tiles unearthed from the sites of Silla temples, including Heungnyunsa or Hwangnyongsa temples, and the building techniques in evidence there point strongly to an association with those of Baekje. The similarity with temples of the Baekje period can also be seen at the Gameunsa Temple site among others. As such, would it be incorrect to suggest that the commonalities shared by the Buddhist religion and temples of the Three Kingdoms constitute proof that they gradually developed as a single cultural and spiritual community through Buddhism?
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