英文摘要 |
The purpose of this paper focuses on the relation of transmission of Daoism and politics in Goguryo (高句麗), and studies on Daoist culture of Baekje (百濟). There are two subsequent instances of the formal transmission of Daoism in Goguryo. The first was in the seventh year of King Yongryu (榮留王624). King Yongryu sent envoy to transmit the calendar of Tang China, but Tang Gaozu sent two Daoist priests to give lectures on the Daodejing. The second trasnmission was in the second year of King Bojang 寶藏王(642) who followed the recommendation of the powerful official Yongaesomun(淵蓋蘇文). Yongaesomun asked Tang Taizong to sent eight Daoist priests and Daodejing. Eight Daoist priests played a important role to release the anxiety for the future of Goguryo and enhance the power of Yongaesomun. This implies that Daoism was imported for the political purpose of Goguryo. So after the demise of Goguryo, Daoist priest disappeared in the ancient Korean history. King Mu (武王) of Baekje kingdom built the isle which reflected on the immortals of Daoism in the Gungnam pond (宮南池). This suggests that King Mu pursued immortals of Daoism. According to the Nihonshoki (日本書記) and the Shokunihonki (續日本紀), the immigrant doctors of Japan from Baekje were called as Daoist practioners (方士) who could make special medicines to pursue the immortals of Daoism. This means that Daoist culture to pursue the immortals of Daoism were influential in the Baekje kingdom. |