I will talk about the Samguk Sagi and Samguk Yusa. There is a saying that these are the classic historical texts of our country. However, when it comes to the actual content of the Samguk Sagi and the Samguk Yusa, many people are surprisingly unaware of what is included in each. Furthermore, even though both texts cover the history of the Three Kingdoms, many do not know what the differences are between them. Therefore, today, I would like to compare the Samguk Sagi and the Samguk Yusa. 

First, I will examine the structure and characteristics of the Samguk Sagi, then look at the structure and content of the Samguk Yusa, and finally, I will compare the differences between the two classics. Now, let's discuss the content structure of the Samguk Sagi, which includes the records of the founding, the genealogies, and the biographies.

There are a total of 50 volumes, but the records of the rebellions number 28. The timeline includes 9 issues from March, while there are 10 volumes on the rebellions, and the Goguryeo record mentions 12 instances of air. The Baekje record also has been written, and people question why there are so many records, like how children of Gwanggaeto the Great are discussed in the historical context. It is noted that Goguryeo and Baekje were involved in significant conflicts, and the timeline shows that the Unified Silla period lasted until 935, which is often debated.

If you look closely, it can be said that these matters are not as straightforward as they seem. The historical records are crucial, and the magazines that cover these topics are significant. In the past, the expression of the state was often linked to the rites of Jongmyo and Sajik, highlighting their importance. Jongmyo pertains to the royal family and the ancestral rites associated with them.

Land and study were important in the pre-modern society, and there was a sense of duty towards the state. The rituals at the royal ancestral shrine and the altar of the earth were significant. Following this, there were also discussions about the bureaucracy's attire, which varied greatly depending on the class. In this context, there were hundreds of regulations. In the case of Silla, the writings from that era were different. Even during the Joseon Dynasty, no matter how wealthy someone was, they could not bypass certain regulations. This was similar to the aristocratic class system, where the noble lineage had its own set of privileges. 

There were specific regional characteristics in Silla, particularly regarding local governance. The concept of territory was important, especially since there were always three regions existing. Thus, the situation would change over time. Before the 4th and 5th centuries, there were specific practices and traditions that were upheld.

The Silla records are very detailed. This is because there are many surviving materials from Silla. Since these materials are quite old, there aren't many of them left, which is why it doesn't rise significantly. Regarding the documents related to civil and military officials, there are records from when they existed. There are also many records about the palace and the official gazette. There are about ten volumes, and this is a rather unique second edition. I believe the most important aspect of the entire history is that, compared to the spring and autumn annals, most of it is about the ten volumes. In these ten volumes, Kim Yu-shin is mentioned more than any king, highlighting his prominence. Ultimately, what this means is that the unification of the Three Kingdoms is not emphasized as much. The rest of the materials have been reviewed once, and I give them a score of ten. Now, let's take a look at the actual contents of the Samguk Sagi.

When we look at the records of the Goryeo Dynasty, we see the names of figures like Kim Bu-sik and the titles of their offices. Following that, we have figures like Park Hyeokgeose and Lee Ho-jae, and so on. This leads us to the process by which the three kings became rulers. However, regarding Park Hyeokgeose, there are mentions in both the Samguk Sagi and the Goryeo history. In the Samguk Sagi, the mythical content is presented very simply. It describes a location where a horse was crying, and upon investigation, they found a large egg. When it hatched, a person came out, who was raised well and, at the age of ten, absorbed the essence of the surroundings. The narrative is straightforward, emphasizing the simplicity of the story. On the other hand, the Samguk Yusa provides a much richer narrative, delving into the divine aspects of the tales.

Eliminate or think about it or summarize it. On the other hand, such guests have left behind many things that can be described in modern terms as good storytelling. That is why the Samguk Yusa is receiving more attention these days. Next, if we first record the timeline with the Chinese side, we started with Silla, and regarding the magazine, the first case is the fourth volume of Hwaik Jji, and from the second volume onward, we have the third volume of Bokjiji, which discusses the Goryeo and Baekje dynasties, and the ninth part deals with non-official positions. If you look at this timeline, China comes first, then Silla appears, followed by the emergence of Silla's Hyeokgeose, then Goguryeo, and finally the kings of Baekje. This timeline centers around various events in China, with Silla and Baekje's kings marked by when they began their reigns.

When he died, it was like this. It shouldn't be here. It's a song, right? Now, if you look at the magazine, my photo is here. In China, it's called Yangjil Midadi, but we used Jabja, which means blinds. The most important thing is that it is indeed the highest level of importance. Next, Kim Busik was a diligent scholar, so he emphasized reservations. This is how we interpret it. It’s about passion. This is Kim Yushin, King Gyeong. In the 12th century, there is a boy, Suro-wang, who came from Gaya. This is the standard of Gaya. It talks about when that person was born, what his parents were like, and what he did after he was born, all in a very concise manner. This is referred to as the passion of creation. Now, let's take a look at the Samguk Yusa. The Samguk Yusa does not have a specific format. There is no entire article or original body of work. It already has its own unique style.

There isn't really a model of its own. The similarity is actually quite rare in China. Ah, it seems that this order has been left according to certain stages. Of course, they have not completely ignored previous examples or data. For instance, regarding ferry routes or boarding procedures, they have considered whether these aspects were properly addressed. This is purely based on the experiences in the Chinese Samguk Shrine. However, not everything is good; the royal history corresponds to the side of the original text. There are seven parts, and this refers to five cases, which are numbered one to five. The ninth part is a book, and there are two books that evaluate the century. What this means is that one book is about the evaluation of the records, while the other is about the interpretation of historical texts. People debate whether this is a historical book or not.

Now, we discuss this part, which is certainly historical and can be seen as general history, as well as a history of ideas. In this context, it can also be viewed as cultural history. The expression this is interesting because it can be structured in a way that allows for a deeper understanding. Similarly, it records what the gods have done. What is fascinating is the belief that the constitution is illegal, and the struggles for power have been intense. It's not about worship; rather, it's about the victory of the assembly over the struggles. Then, the deities are related to various aspects of belief, including Buddhism, which has its own profound experiences. Such sentiments are recorded, and to leave the mundane world means to seek a deeper significance. The historical context of Buddhism is intricately tied to these values, and this is one of the very distinctive features of public service. If we look at this from the perspective of royal narratives, we can see how it all comes together.

It's the same. Next, the important thing here is that although we have Baekje, we also have Gaya, which tilled the land. In our history, it's crucial to clearly state that these are significant. In the preface of this document, we see that the important reason for writing the Samguk Yusa lies here. The shape is that of a noble heart, with the essential concept being that it's not simply something irrational, but rather a kind of power. Furthermore, things like this are not typically used in history; they are mysterious events. However, there are instances in Chinese terminology where emperors and new nations are recorded, and all of this has been preserved. Therefore, we shouldn't disregard this. The first notable difference is that there is a Gojoseon, a mythical land. In the Three Kingdoms, there is no mention of such a place, which is why we must focus on our own history.

반 봤냐는 유구한 역사라고 얘기했습니다. 이게 없으면 우리 역사는 기원전 1세기에 쓰여집니다. 삼국유사가 중요한데, 우리는 부지불식간에 삼국사기를 정사로 삼고 우리의 역사를 극복하려고 합니다. 제가 이렇게 얘기하는 가장 중요한 이유는 고전이라는 것도 중요하지만, 삼국의 불교가 우리의 정체성을 얘기하는 데 있어 가장 중요하다는 것입니다. 우리는 이를 제대로 지켜야 합니다. 법은 삼국의 불교가 전래되고 수용되며 고민되는 과정이 중요합니다. 이건 순도 수준이 고려해 구글의 불교를 전한 것이고, 백제는 불교를 위험하게 여겼습니다. 아도가 이인제에 명총을 열 수 있는 2차 던과 관련된 것입니다. 방금 살은 백제 법왕 2의 어망, 즉 고기 잡는 것까지도 분타가 없었습니다.

The peculiar thing is that at this time, the room is particularly cold. There seemed to be opposing forces at play. With this, the king of the time, who was a Daoist, completely rejected Daoism. As a result, the Botox-like figure of that era left the Korean language. This highlights how significant this was. In this way, we have the temple, the pagoda, and the Buddhist worship service. Among the four days, the most emphasized part is where the Hwangnyongsa Temple is mentioned. Hwangnyongsa, which was a landmark during the unification of Silla, is an important site today. In fact, Hwangnyongsa is related to Guchungtam, and its height is astonishing. The build this year measures 27. However, the fact that they accomplished this is remarkable.

You can now recognize that it is a symbolic act to emphasize the so-called encouragement. When writing, why do the tables show that Buddhist practitioners or those engaged in missionary work had conversations with Master Wonyu? Then, discussions about Won and others come up. This leads to a rebuttal regarding the Tantric monks. There are still moving stories about the verification of this, and many interesting things are mentioned here. In terms of meaning, the essence is merely a passage about the secular world, which includes both guests and those who are not. The character who explains filial piety is still a true essence. Hyoseon is the one who engages in both good deeds and good practices. There was a young man who had not yet truly entered this path; his mother was very interested in Buddhism. Knowing this, she insisted that he go quickly.

Go to Master Sansu and learn the forbidden method of Fuldol. But honestly, how can I find out about this house alone? My mother said, Isn't filial piety your priority? It can wait, but my mother said, If you do that, you are sinning against me. So, she took all the rice we had at home and turned it into something like scorched rice. Since we couldn't do anything else, I went to learn the method of the demons and, while doing so, practiced the path and achieved enlightenment. Then, I heard that my mother had passed away, and I hoped that she could also achieve enlightenment with me. In the end, both the teacher and I were enlightened. These stories exist. Now, let’s look at the composition of the situation. I will compare the two now. In our uprising, we see that every detail of what happened during the reign was recorded without missing anything.

이렇게 왕위를 달라는 것은 고구려와 백제의 영혼을 담고 있는 복잡한 역사입니다. 대부분의 왕들이 존재했고, 신라 왕들의 용어도 빠진 경우가 있습니다. 왕은 빠지고 우리가 장군이나 화랑들에 대한 내용이 있습니다. 그 다음에 김유신의 경우는 아까 봤듯이 3곳의 열전에 들어가 있는데, 삼국유사의 4기 편에 있습니다. 뒤편에는 줄 왕들이 있는데, 이런 20명의 왕도와 관련된 내용은 그렇게 간단하지 않았습니다. 중요한 의미가 있는 사람들을 모두 확인할 수 있습니다. 삼국사기와 삼국유사는 그 이전에 있었던 자료를 대부분 같이 공유한 것 같습니다. 물론 제3국은 상사이 아닌 것도 있겠지만, 취사 과정에서 단락과 특히 왕의 역사에서 미사금에서 말이 까를로 바뀌는 시기가 다르다는 점에서 보는 사람의 입장에 따라 다르게 해석될 수 있습니다.

자료가 다름에 따라 언제 오는지 기도합니다. 저희 야상 공사에서 똑같은 사람을 다루는데, 다르게 표현하는 경우가 있습니다. 그중에 대표적인 게 삼국사기에는 밝히지 않지만, 삼국유사에서는 김대사와 오르나 성식이가 다릅니다. 그래서 이건 배 개인지 줍니다. 신라 시대에는 어머니 성과 아버지 성이 명확히 구분되었고, 요즘 들어 어떤 사람은 그 성을 두 개 사용하기도 합니다. 아버지 성을 북에서 목에서 사용하는 경우처럼요. 여기서 재미있는 점은 성이 다른 것도 다른 것이지만, 똑같은 박재상인데 스토리가 다릅니다. 어떻게 되느냐 하면, 삼국사기는 아직 드라이한 상태입니다. 어떤 일이 있어서 이렇게 일으켰다, 이렇게 사실 그대로 이야기합니다. 반면에 삼국유사는 아주 들어와봐 때가 예를 들면, 보해라는 왕의 동생을 구하러 가는 과정에 대해서 다르게 설명합니다.

상상이 그냥 와서 우리 2 왁 임금의 동생이 여기 구글에 있을 수 없다고 하니까 보내 달라고 하며 이름하야 같은 해 놓겠습니다. 그래서 왕이 그래라, 아 보내주마 해서 왔다. 이렇게 간단하게 되어 있어요. 그런데 생공사에는 그렇게 되어 있잖아요. 박 처장이 먼저 어디 받았다가 달려 있었고, 보내는 배가 7일 동안 그 조회나 가지 않다가 아층 병하고 있다가 이제 도망을 가는데 고구려 군사가 알고 막 쫓아가서 잡힐 뻔했어요. 입 5회가 평소에 고구려 사람들한테 잘해서 화살을 쏘는데 화살촉을 빼고 쏩니다. 그건 뭐 치명적이지 않죠. 그런 얘기들이 있어요. 굉장히 드라마틱한 이야기입니다. 그리고 얘기가 달라요. 중인 왕이 보내줬다 이렇게 했는데 여기는 그게 아니고 보내주지 않아서 끝까지 자 블라 그러는 것을.

At the end of the advertisement, it feels really similar, right? It truly feels like that. It's a very significant part of the Three Kingdoms period or the dry and formal aspects of it. For the historians, it's a bit different. They always look for drama. In fact, they used arrows in their appearance but couldn't do it; was that a lie? It’s quite significant. In the Samguk Yusa, there are two records, but the Samguk Sagi is more definitely intriguing. Even if the committee is wrong, there is more about marriage. I also think that the records regarding the changes in the Goryeo era in the Samguk Sagi are more abundant. However, the records in the Samguk Sagi relied heavily on Chinese materials. In contrast, the Samguk Yusa, particularly regarding the Later Baekje and Gyeon Hwon, utilized a lot of our own materials. Therefore, while the Samguk Sagi has many articles about wars, it also has many articles about exchanges with China.

The heritage of the Three Kingdoms is often passed down from the father in marriage, and specific elements of this are revealed. Additionally, there are many mysterious occurrences related to the birth of a marriage. However, marriage is referred to as worm, which is an expression we use. 

The reason for this is that it originally referred to a worm in the terminology of the time. In the records of Later Baekje, there may not have been any mention of it. This is indeed related to the efficacy of the original worm, but after its fall, the perspective shifted. From the perspective of the defeated, treating the worm and the university became a means of establishing a system. 

However, there are no materials regarding all these systems. This is noted in the table of contents of the Samguk Sagi. Here, we can see that there are not many records regarding Silla and Baekje. The materials for Goguryeo and Baekje are better preserved, so there is not much to use.

I'm not going to use this. Then, on the other hand, in the case of boarding, it's almost all Buddhism. However, it’s important that we discussed our history earlier. At the very end, we talk about the Gaya kingdom. This was not written by me; it was written by someone else. You also have a share in this. This is now a characteristic of the three small states. In Seoul, there are things that I wrote, but good materials from other sources have also been left with a share. So, the reason is that the Gisa-dan is a document of the Acha. It is a document of the cultural heritage of the nation. It follows a certain schedule, and historically, it has properly recorded things. However, even if it doesn't have the right expressions or systems, it has left us with historical significance. So, when I say that, they ask, Isn't that similar? Because it's there, even if we talk about Gaya, it won't be easy to dismiss.

Is there any content? If not, oh, if there is no relationship with Nak Jja Ga Ya and if we don't have this Garakguk, it won't be easy for us to respond to Japanese 9 Imnal. Well, it will be beneficial. It's important when China is not conducting the Northeast Project at Google 105, and it's also important when countering Japan's historical distortions at the headquarters of 5 Imnal. Therefore, we must successfully navigate our own circumstances. Surviving is about maintaining relationships. I talked closely about this. It's mentioned in the Samguk Sagi, in the biographical section, where there are generals, prime ministers, Hwarang, scholars, and especially the ruling class. However, the ruling class includes not only monks but also women, which is another characteristic of the court society. Here, we can even find discussions about women, and earlier there were references to female protagonists in the Gajae Domi, which highlight not only their historical roles but also stories about women.

The fact that such women or slaves could be included in the Samguk Yusa is already a significant recognition of the idea that even these individuals are equal beings as humans. This can be interpreted as an acknowledgment of equality. Furthermore, as I mentioned earlier regarding the story of Hyo Songpyeon, there are also beautiful narratives and descriptions of impoverished and marginalized people. The Samguk Yusa presents a variety of accounts where both men and women, regardless of age, are depicted in a relatively equal manner, although not entirely equal. In those times, women were often seen merely as helpers, but the text reveals many instances where women are prominently featured. Compared to the accounts of slaves, these representations are very humane and indicate a considerable degree of equality. When we relate this to the period in which these monks lived, it provides further context for understanding the social dynamics of that time.

One thought that can arise is that currently, Mongolia is intervening with the military, and regarding this, Wang Mo-gun believes that these people should also overcome this together. However, hope is not only confined to the ruling class; it exists everywhere. The common people are saying, Let's overcome this together, which can also be interpreted as a significant meaning. Now, when we talk about Kim Yu-sin, there are interesting elements found in the Samguk Sagi and the Buddhist texts of Seonunsa. If we look at Kim Yu-sin's story, it often relates to themes of war. In the Samguk Yusa, while there are some parts related to this, the storytelling aspect is not as prominent. There is a story about a person named Baekseok, who is a friend of Kim Yu-sin from the Hwarang era, who came down to the south. After a few years of being there, the people believed that they could rely on Kim Yu-sin for the unification of the Three Kingdoms.

To die, one must go to God and then head towards Goguryeo to understand the situation. It would be good to identify the name of the place. It's funny; he said it was right. He went there, and now he is somewhere down south, staying at a white lighthouse for a day. If you walk for a day from Jongju, you will reach my destination. There, three deities appear. On the day of the stars, they come out and tell me to enter the forest. So, they say, These days, you shouldn't follow the investigation. They sell Goguryeo in Joseon. So, right now, you are heading towards Goguryeo. So, you should be alert and return to the people. I have important materials at home. I will go back home and then return to the people. In fact, I will check on Yeoju Java again, tie it up, and then what? At that time, they set up a barricade.

Actually, I am from Goguryeo, and there was someone named Chun-a B. This person protected people and practiced shamanism. Before dying, he said, In your next life, you will be born in Silla and play the role of a person who manages household registration. This is how I was born. I realized that to combine and kill Kim Yushin, he had to die for Goguryeo to survive. I knew that story. The Samguk Yusa is even more interesting. The storytelling style that is often used in dramas nowadays is actually very similar to Samguk Yusa. Of course, I don't really know if the third person is truly emerging, but in dreams, such things can happen, right? In dreams, you might find a person soaring through the sky, creating a very interesting story.

I am skipping a lot. Oh, and then in the Hyoseon section, there are mentions of Hyangdeok and others. But what the content is about is that there was a very small clock at home, and not only was it poor, but the mother also had some issues. However, there was a mention of Hyangdeok's behavior in the Samguk Sagi, and there was also a reference to him as Hyangdeok of the Three Kingdoms. It's the same person, but how it goes is that he sucks the pus out of wounds with his mouth, and since there was no food at home, he would cut off his thigh and do that. This became known, and the country awarded him a commendation. Then, perhaps, he also received some sort of recognition later on. But what's interesting here is that in the Samguk Sagi, Hyangdeok is depicted in a Confucian-like manner, emphasizing virtue. On the other hand, in the Samguk Yusa, there is a similar record of Hyangdeok, but it is presented differently.

In addition, there are many personal anecdotes shared, and the reason is that it emphasizes filial piety. However, rather than just focusing on the achievements of filial piety, it seems to carry a deeper meaning. So, if you look at it, it expresses the idea of protecting one's family. Furthermore, when dealing with the same people, here, Kim Bu-sik can be seen portraying a scholar-like demeanor. Next, there are stories about the filial daughter Ji-eun, which are present in both the Samguk Sagi and Seonunsa. The tales in Samguk Sagi depict events that were handled well, but they are not particularly touching or moving. In contrast, the expression of filial piety in Samguk Yusa describes a woman who, despite being older, does not get married for the sake of her mother, and it illustrates how she endures and sacrifices.

But it's getting difficult. The school district is not good, so originally I was a commoner, but now I'm a beggar. However, if you enter a certain house as a servant, the priest falls out, and economically there is some kind of compensation. So, entering as a servant, I am now taking care of my mother and providing her with better food than before. My mother has gone blind, but she said something like, The food is better now, so my heart feels more at ease, but my heart is not at ease. I talk about work, and at that time, the daughter actually entered someone else's house as a servant. Then a painter saw her and compared it to what was happening now. So, these days, they help her and inform the king, and the king also helps. That's the story.

Currently, Ji-eun naturally becomes the center of attention, as it is portrayed in this way. On the other hand, Eun-joo, the protagonist, is not the dutiful daughter. The ruling party, which is a conservative party, observes this and reflects on how Ji-eun's actions, while commendable, highlight the significant role played by the conservative party. This shift in focus on the protagonist is particularly important. In the end, it is noted that only the essence of the Goryeo historical records is mentioned, but in the Samguk Yusa, it states that this house was turned into a temple. This serves as a good example of how individuals who value Confucian principles and those who value Buddhist principles differ in their perspectives.

So, to conclude, Kim Busik was a 12th-century Goryeo official who rose to the highest ranks. He maintained a psychological stance rather than a political one. Thus, regarding the incident of the Chuseok in Myocheong, he faced and suppressed it effectively.

걸러 짰다. 지 갖고 에 현지에서 물러났지만 민국으로부터의 명을 받았고 또 현숙 않지 별명도 받았어요. 그러면서 공중에 있는 자료들도 이제 주름 하면서 삼국사 1편 찾는데, 그 편찬할 때 가장 모델로 한 것이 아까 말씀드린 대로 삼화가의 같이 통합니다. 그래서 기 전체를 계속 역사서로서 나름대로 의미가 있어요. 그러나 쉽게 얘기하면 삼국사기와 비교하면 놓치기만 하고 겸한다. 이런 스님은 13세에 활약한 선수입니다. 아, 승려고 특히 선승이니까 선의 정이라는 건조 조우 달리의 문자의 구애되지 않는 거예요. 불경이나 이런 것보다는 경전보다는 참선을 통해서인데, 이런 스님의 장점은 참선도 하지만 또 이불 교회도 아주 조회가 됩니다. 그러니까 정환이 남의 분사의 대장경 간행에 감수 같은 것도 매끼입니다.

So, having received a lot of such materials and actually looking at them, I thought, We need to leave behind many such records, especially in this crisis of our ethnicity. With that awareness, I gathered materials from places like Unmunsa, Oeunsa, Yongcheonsa, and Umimsa. In fact, we had an enormous amount of materials within our temple. However, most of these records were focused on the area of Gyeongsangbuk-do, where I belonged. As I filtered through, I found that starting from Lee Gyeong-seong and going back to the Silla period, many materials from that region remained. So, in my later years, during the first national exhibition, I was busy and although I looked at the materials, I couldn't organize them. After my mother passed away, I went to Ingaksa and spent about five years completing everything. He then entered the temple, but until then...

편찬이 되지 않았어요. 찬술을 했는데 집필을 했고, 요즘 말로 하면 출판이 안 된 거야. 칠판에 이런 군사의 비와 이쪽 하고 5년 뒤에 나오는 건데, 거기에 304가 없어요. 그 얘길 그때까지 출판이 되지 않은 겁니다. 그걸 그 이후에 이제 무기에 손을 대서 무기를 봤을 때도 65g 봤을 때 아직 완성이 조금 문제였지, 그렇게 사용한 거예요. 그러니까 손을 대지 어디 건방지게 제자가 그쵸? 쑤 승께서 하신 것에 대해 순을 되겠어요. 뭔가 이걸 출판을 해결해야 된다 그러면 마무리해야 됐다 이런 생각이 있었다 보여줍니다. 그래서 어떤 만년에 6월을 가지고 성북에 요섭아 주가 있겠습니다. 스타 아까 2차, 이게 뜻일 삼국유사는 삼국사기와 달리 이렇게 나라 곡을 즐감하고 고조선부터 쭉 있어요. 그래서 우리의 역사에 어떤 체계를.

Although it is not done very systematically, we are leaving behind a history of our own. This is important. As you saw earlier, the Samguk Sagi primarily focuses on the ruling class, such as kings, prime ministers, and generals. In contrast, it also includes not just the ruling class but also commoners, and of course, monks. There was a significant effort to cultivate a sense of equality in a hierarchical society. 

Another important aspect for us is that while the Samguk Sagi mainly discusses wars and the image of kings, it also encounters materials related to our indigenous beliefs before the arrival of Buddhism, as well as Buddhism itself. This provides a crucial glimpse into our unique culture. This is particularly emphasized in literature. Currently, only 25 pieces of our traditional literature remain. Among these, 11 pieces are balanced, and 14 pieces are from the 30th period. This marks the beginning of our cultural history.

This neighborly literature has left a significant impact. Kim Busik conveyed his historical consciousness through his life experiences. On the other hand, the poem Chanshi exceeds 48 verses, which relates to his stance on history. It beautifully represents our nation's cultural essence and displays the primitive aspects of our culture. Kim Busik primarily emphasized Confucian values through people, while Chanshi illustrates how Buddhism came to us through India and China. Particularly, it highlights the role of Silla in the spread of Buddhism. This poem emphasizes the importance of Buddhism in Korea. Thus, the Chanshi itself is a broad representation of this influence, and the publication of the Tripitaka can also be seen in this context.

In the morning, we talk about the Tripitaka. Is it reasonable to say that this is a matter of mental clarity? There may be counterarguments, but through this, we can unify the various national opinions of the entire ethnic group. As I mentioned earlier, it involves not just the ruling class but also the ruled, including men and women of all ages, even the common people. We must all come together and overcome these challenges. This intention is embedded in our will. 

Now, regarding the Samguk Sagi, it is often referred to as an official history, while the Samguk Yusa is seen as a collection of unofficial histories. I believe that the Samguk Sagi focuses on political history, while the Samguk Yusa centers around a more comprehensive view. Nowadays, this is discussed in the context of the national curriculum versus alternative textbooks. The national curriculum seems to be very formal and somewhat rigid, while alternative textbooks may offer a different perspective.

Alternative textbooks, now, so the terms official history and unofficial history should never be used. If one must use them, it should be in the context of a political trinity, focusing on cultural history and ideological history. Therefore, this is not a bad condition for the two to be considered together; rather, it is complementary. If we have the framework, then the details can be filled in. However, conversely, the comprehensive narrative of ancient Korean history is all discussed in the Samguk Yusa, where all the historical figures appear. So, we should not only look at it as a division but also examine the relationships. Particularly, Samguk Yusa can be quite dull when read in translation by the general public. However, when you read Samguk Yusa, it is interesting. So, I encourage all of you to take a look at Samguk Yusa. The stories you have heard are the original sources, and if you understand them clearly, you can share these tales with your children and grandchildren. Ultimately, that is...

It would be great if you could continue to carry on our traditional culture. Thank you.

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