첨성대에 대해서는 현재 수많은 가설들이 제시되어 있다. 이러한 해석의 혼란은 상이한 패러다임의 충돌, 첨성대 논쟁의 과열 양상에 따른 토론의 중단, 첨성대 연구에서 역사학자들의 이탈, 첨성대 연구의 비체계적인 전개 등에 원인이 있었다고 여겨진다. 해석의 혼란을 경감시키려는 목적으로 본 연구는 첨성대에 관한 옛 기록을 심층적으로 분석했다. 『삼국사기』에 첨성대 기록이 나타나지 않는 이유를 밝혔으며, 『삼국유사』의 첨성대 기록이 갖는 의미를 살펴보았다.
조선시대의 첨성대 기록을 사서류를 중심으로 검토하였으며, 편찬자 혹은 수찬자의 첨성대에 관한 견해들도 살펴보았다. 『삼국사절요』 편찬자인 서거정은 첨성대를 경덕왕 대의 밀교승려인 월명과 연관 지었으며, 『동국여지승람』 수찬자인 김종직은 첨성대를 ‘석탑’이라했다. 『동사강목』 편찬자인 안정복은 선덕여왕 대에 태동된 신라의 밀교가 결국 신라를 망하게 했다는 김시습의 견해에 동조했는데, 이는 밀교라는 천고의 화근을 진평왕이 만들었다는 김종직의 견해와 다름이 없었다. 이러한 기록들을 볼 때, 첨성대 연구 초기에 일부 고대사학자들이 제시했던 첨성대의 밀교적 성격은 타당성이 있었다고 평가된다.
첨성대에 대해서는 현재 수많은 가설들이 제시되어 있다. 이러한 해석의 혼란은 상이한 패러다임의 충돌, 첨성대 논쟁의 과열 양상에 따른 토론의 중단, 첨성대 연구에서 역사학자들의 이탈, 첨성대 연구의 비체계적인 전개 등에 원인이 있었다고 여겨진다. 해석의 혼란을 경감시키려는 목적으로 본 연구는 첨성대에 관한 옛 기록을 심층적으로 분석했다. 『삼국사기』에 첨성대 기록이 나타나지 않는 이유를 밝혔으며, 『삼국유사』의 첨성대 기록이 갖는 의미를 살펴보았다.
조선시대의 첨성대 기록을 사서류를 중심으로 검토하였으며, 편찬자 혹은 수찬자의 첨성대에 관한 견해들도 살펴보았다. 『삼국사절요』 편찬자인 서거정은 첨성대를 경덕왕 대의 밀교승려인 월명과 연관 지었으며, 『동국여지승람』 수찬자인 김종직은 첨성대를 ‘석탑’이라했다. 『동사강목』 편찬자인 안정복은 선덕여왕 대에 태동된 신라의 밀교가 결국 신라를 망하게 했다는 김시습의 견해에 동조했는데, 이는 밀교라는 천고의 화근을 진평왕이 만들었다는 김종직의 견해와 다름이 없었다. 이러한 기록들을 볼 때, 첨성대 연구 초기에 일부 고대사학자들이 제시했던 첨성대의 밀교적 성격은 타당성이 있었다고 평가된다.
More than a dozen different hypotheses exist for the nature of Cheomseongdae, a stone structure built in the former SIlla Dynasty capital of Gyeongju 1364 years ago. The true meaning of the structure is still vague after four rounds of academic debate in 1973, 1974, 1981, and 2009. The number of c...
More than a dozen different hypotheses exist for the nature of Cheomseongdae, a stone structure built in the former SIlla Dynasty capital of Gyeongju 1364 years ago. The true meaning of the structure is still vague after four rounds of academic debate in 1973, 1974, 1981, and 2009. The number of conflicting hypotheses grew due to the different paradigms adopted by scholars from a variety of fields and a tendency developed among researchers not to criticize other’s hypothesis. The tendency emerged after a series of brutal debates in 1970s and 1980s among researchers who believed the structure to be a celestial observatory, a religious altar, or a tower symbolizing scientific knowledge. Historians participated in the debates far less enthusiastically, as the first three debates had been sponsored by the science community. Many researchers have claimed that historical records on Cheomseongdae are scarce. Such a prejudgment precluded a through examination of the records. This paper examined some of the records and reached the following conclusions. First, Samguk Yusa, a 13th century historical text, has a hidden message indicating that Cheomseongdae was related to the death of Queen Seondeok, who reigned from 632 till 647. This finding is consistent with the 15th century historical text Samguk Sajeolyo, which states that the structure was completed on a day close to Queen Seondeok’s death. Second, an editor of Dongguk Yeoji Seungram, a 15th century text, stated that Cheomseongdae was a Buddhist pagoda and that allowing Queen Seondeok to build the pagoda was a fatal mistake for Silla. The author of Geumo Sinhwa, the first novel in Korea written in the 15th century, stated that Queen Seondeok led to the perishment of Silla Dynasty because she provided a foundation for Esoteric Buddhism to flourish in Silla. It is evident that Cheomseongdae was a Buddhist pagoda related to esoteric practices. This reinforces my assertion made in 2009 that Esoteric Buddhist monks built Cheomseongdae to send Queen Seondek’s soul to Trāyastriṃśa and wish to return to Silla in her next life as a Chakravartin, or a divine earthly ruler. Third, it is very likely that Kim, Busik (1075~1151) determined not to record Cheomseongdae in Samguk Sagi, a 12th century text, for which he served as the chief editor, because he knew that it was built by Esoteric Buddhist monks. In 1136, Kim, Busik suppressed a military coup led by an esoteric monk named Myocheong. Samguk Sagi was written between 1142 and 1145. Kim, Busik knew the risks of allowing esoteric monks to get involved in political matters and did not record in his book any esoteric Buddhist practices during the Three Kingdom period.
More than a dozen different hypotheses exist for the nature of Cheomseongdae, a stone structure built in the former SIlla Dynasty capital of Gyeongju 1364 years ago. The true meaning of the structure is still vague after four rounds of academic debate in 1973, 1974, 1981, and 2009. The number of conflicting hypotheses grew due to the different paradigms adopted by scholars from a variety of fields and a tendency developed among researchers not to criticize other’s hypothesis. The tendency emerged after a series of brutal debates in 1970s and 1980s among researchers who believed the structure to be a celestial observatory, a religious altar, or a tower symbolizing scientific knowledge. Historians participated in the debates far less enthusiastically, as the first three debates had been sponsored by the science community. Many researchers have claimed that historical records on Cheomseongdae are scarce. Such a prejudgment precluded a through examination of the records. This paper examined some of the records and reached the following conclusions. First, Samguk Yusa, a 13th century historical text, has a hidden message indicating that Cheomseongdae was related to the death of Queen Seondeok, who reigned from 632 till 647. This finding is consistent with the 15th century historical text Samguk Sajeolyo, which states that the structure was completed on a day close to Queen Seondeok’s death. Second, an editor of Dongguk Yeoji Seungram, a 15th century text, stated that Cheomseongdae was a Buddhist pagoda and that allowing Queen Seondeok to build the pagoda was a fatal mistake for Silla. The author of Geumo Sinhwa, the first novel in Korea written in the 15th century, stated that Queen Seondeok led to the perishment of Silla Dynasty because she provided a foundation for Esoteric Buddhism to flourish in Silla. It is evident that Cheomseongdae was a Buddhist pagoda related to esoteric practices. This reinforces my assertion made in 2009 that Esoteric Buddhist monks built Cheomseongdae to send Queen Seondek’s soul to Trāyastriṃśa and wish to return to Silla in her next life as a Chakravartin, or a divine earthly ruler. Third, it is very likely that Kim, Busik (1075~1151) determined not to record Cheomseongdae in Samguk Sagi, a 12th century text, for which he served as the chief editor, because he knew that it was built by Esoteric Buddhist monks. In 1136, Kim, Busik suppressed a military coup led by an esoteric monk named Myocheong. Samguk Sagi was written between 1142 and 1145. Kim, Busik knew the risks of allowing esoteric monks to get involved in political matters and did not record in his book any esoteric Buddhist practices during the Three Kingdom period.
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