Yếu tố phật giáo trong vương quyền Silla thời kì đầu

[La duy tan]

[center]Buddhist Kingship in Early Silla[/center]
[center](Written by: La Duy Tan, M.A student of International Korean Studies Department in Academy of Korean Studies, Graduate School of Korean Studies, South Korea) [/center]
[justify]Externally, beliefs and religions in the world do not only play important role in human’s spiritual world but also contribute immensely into the development of human’s interpreting and understanding phenomena around them. Rather than that during the early process of establishing centralized form of government, belief and religion stood as an indispensable philosophical foundation. Buddhism as a most well-known religion and philosophy in East Asia cannot be indifferent to that factor.
The scope of this paper is about to indicate the crucial functions of Buddhism in Korean peninsula at the time when centralized government was formed and is limited to early Silla kingdom. Buddhism was introduced to Silla around sixth century (at least one hundred years before the reign of King Pophung (514- 540)); at that time, paralleling with the dramatic changes of the society in Silla kingdom, Buddhism was marked considerable hallmark in its development. It was also recorded as the transitional point at which Silla society changed from tribal social structure to early state as well as the emerging of Silla kingdom which closely reflected the ambition of the rulers to unify the Korean peninsula. In that new era of Korean history, Buddhism as “Chinese cultural package” which was assimilated to Silla kingdom considerably contributed to establish the early Silla’s new form of society and governmental structure.
Therefore, it is no doubt to conclude that Buddhist deeply rooted in Korean peninsula, and originally Korean culture is Buddhist. Considering that, this paper is served as an understanding not only part of Korean history but cultural background for students of Korean studies as well.
This paper is divided into 3 parts. The first part is about how Buddhism was transmitted into Silla in order to understand the historical background of this paper. Then in the second part, I am going to indicating the belief system extant in ancient Korea which had intimate relationship with the ruling class in their attempt to authenticate their ruling power. Buddhism was explicated to share the same function, yet it was more appropriate to the drastic changes in Silla society then early ancient concepts had been. Finally, I am going to elaborate the assimilation of Buddhism into Silla and how the royal family applied Buddhist kingship into their power. In detail, the legend of Asoka and the concept of Cakravartin which were the main conditions for projecting Buddhist kingship. In other words, this was the process of transmitting the Buddhist political ideology formalized by the Central government.

1. Introduction of Buddhism to Silla kingdom
From India, Buddhism first reached China in the first century B.C. By close relationship with China, Buddhism was first introduced to Korea in the fourth century during the period of Three Kingdoms. Amongst the Three Kingdoms, Koguryo was the first to accept and adopt the Buddhist teaching. Since Silla was quite distanced from the Central Kingdom, in particular, was culturally blocked by Koguryo and Peakje, Silla was the latest who assimilated Buddhism to her society in sixth century B.C.
The first presence of Buddhism in Silla was recorded during the reign of King Nulchi (417- 457) brought by a Koguryo monk, Mukhoja who came to dwell in a village of Silla in the northern part. Yet, due to the dominant tribal type of the Silla society, Buddhism at that early stage did not attain much popularity; hence, faced against the opposition of the aristocrats (Lewis R. Lancaster 1989, 3).
However, with the miracle happened right after the self- mortification of eminent monk Chajang; in his attempt to promoting the Dharma of the Buddha amongst Silla people and the ruling class (Lewis R. Lancaster 1989, 188), King Pophung (514- 540) officially claimed Buddhism as national religion and applied it to royal rituals; consequently, Buddhism became prominent political ideology in Silla society.
One important feature of Silla Buddhism is that the development of Buddhism marked the initial influence of Chinese culture on Silla kingdom. Buddhism was transmitted from China which was mostly based on the Chinese translation of Tripitakas; therefore, conveyed Chinese ideas and remarkably Chinese writing system.(1)
With the new teaching and political ideology, Buddhism accentuated the identity of Silla kingdom in East Asian region and morally supported the ambition of unifying the Korean peninsula of Silla ruling class. Therefore, in the period of Silla kingdom, it is not a big deal to find out the intimate between royal family, the ruling class and the Buddhist monks or Buddhist practice.
Silla Buddhism was categorized into three period of its development. The early period which marked the introduction of Buddhism to Silla under the reign of king Pophung (514- 540) until the first half of King Munmu’s (661- 681). Following that, there was the prospering period (after unification until King Hyeogong (765-789), and ended with the declining period (lasting until the collapse of Silla) (Lewis R. Lancaster 1989, 192). This paper is mainly discussing Silla Buddhism within the early period.[/justify]
2. The indigenous belief system in ancient Korea.
Before Buddhism was authenticated as a national religion in Silla sixth century, Shamanism had been believed to be the major system of belief in Silla tribal society. Along with that, there were the concept of worshiping god and practice of worshiping ancestor. All these factors had indispensable connection with the function of the king and his royalty.

2.1 Shamanistic factor in ancient Korean belief.
[justify]In Korean peninsula, her indigenous belief should firstly be mentioned is Shamanism. The legend about Tangun who is considered as the progenitor of Korean people is the manifestation of the concept of worshiping of gods of natural factors such as wind, rain, and cloud together with the worshipping of totemic symbols like bear, tiger, etc. (Peter H. Lee 1993, 3). As one of the state during the Three Kingdom period, the typical Shamanistic feature was found through the foundation of the Silla state which described the supernatural birth of the founder of Silla, Pak Hyokkose. Elements such as egg birth and the light radiated from the egg were part of the myth. Samguk yusa also gives evidence indicating the traces of Shamanistic factor in the name of Pak Hyokkose: Kosogan and alternatively Chachung or Chatong which all means “Shaman” in Silla dialect.(2)
Moreover, according to traditional Shamanic system, the king himself or a female member of the royal house can perform sacrificial ceremonies, but only the kind can be seen as a mediator between human and gods or between secular world and spiritual world (3). Again, in Samguk sagi, there was a note presenting that the ninth Silla ruler Polhyu lisagam (184- 196) was worshiped by his people since he was able to predict the climate, thus, helped people to harvest and prevented famine.(4)
In Silla tribal society, along with other folklore belief, shamanism was proved to be a pillar to kingship which king was not only the ruler of the country in political aspects but also play important role in people’s spiritual life; and the beliefs that king was representative of supernatural power continued after Silla kings and was applied Buddhism to legitimate their kingship.[/justify]

[justify]2.2 Sin’gung – ancestral ritual.
Along with shamanism regarding the concept of worshiping Gods and other totemic symbols, the royal ritual to worship ancestor was also part of primitive Silla indigenous belief and taken place at sin’gung. In Samguk Sagi, sin’gung was recorded to be established during the reign of king Chijung (500- 514) and was argued to dedicate to the founder of Silla kingdom- Pak Hyokkose; therefore, was built at a place called Naul where Pak Hyokkose was believed to be born (5). Sin’gung reflected concept of absolute divinity within the people of Silla; thus, authenticated the kingship of Silla kings since this ancestor ritual persuaded people that their political authority was directly endowed from the “Heaven”. In other words, the development of “sin’gung strengthened the power of royal family; and constructed the system of centralized monarchy.
The generalizing shamanistic factor and the concept of ancestor worship into the role of king and his royalty became a common political strategy that the ruling class projected to protect their rights. This practice, therefore, still survived but transformed into another ways regarding the transmission of Buddhism to Silla as a national religion afterward.

3. Buddhist kingship and its significance in early Silla
Buddhism was initially accepted by king Pophung and flourished after its quickly development under king Chinhung (540-576). Therefore, king Pophung and his successor king Chinhung were considered as the most important Buddhist propagandas firstly in Silla.
Silla kingdom, as mentioned above, was changing from the tribal society to more centralized government, in which the conflict between the aristocrats and royal family became tensed than ever. (6)
The changes in the society were caused by the improvement of widespread use of iron tools and irrigation methods during the fourth and fifth century, which led to the higher profit production, accelerated the process of urbanization; thus, stratified the structure of social status. The local aristocrat class became stronger in political and economic aspects, and contradicted their rights to the royalty’s. The core reason was originated from the Kolp’um system (Bone-rank system) which strictly discriminated and limited the status changes in the society. Those indigenous beliefs and customs became obsolete and obstructed the development of new society, which forced the royalty to learn the new teaching to authorize and maintain their political status.
The same evidence can also be found in Vietnamese Buddhism related to Buddhist initiation to political ideology. In Vietnam Buddhism was the protective national religion that guaranteed the kingship and gave moral forms to the ruler of the country (J.C. Cleary 1991, 105); thus, just like the Korean counterpart it was vastly sponsored by the royal family. There was a story that when King Ly Thai To (974- 1028) of the Ly Dynasty (1010- 1225) ascended from the throne, he paid a visit to the temple and was greeted by monk Da Bao who was directly responsible for the reconstruction of the Kien So temple in Phu Dong village (North Vietnam). When they passed by the side of the temple, Da Bao asked in his sonorous voice, “Buddhist, can you pay homage to the new Son of Heaven?” Right after that, there was a voice from the tree in reply:
[center]The emperor’s virtue is as immense as heaven and earth,
His authority and prestige awe the eight regions into obedience.
In the underworld we benefit from his favor,
The kindness of this visit soars to heaven. (Nguyen Tu Cuong 1997, 18)[/justify][/center]
[justify]In order to deal with the changes and internal conflict within the ruling class, king Pophung (514- 540) attempted to project himself as Cakravartin ruler. The term Cakravartin can be seen in some Buddhist scripture (the Digh Nikaya) and is discussed in Mahasudassana sutra, Cakkavatti sihanada sutta, Mahaparinibbana sutta, Lakkahana suttana and Ambatta sutta. (7)
According to the discussion of these sutras, cakravartin is the ruler who was gifted with physical strength and showed exemplar virtues in the world. The term cakravartin historically involved with the legend of King Asoka in Buddhist history who fervently contributed to propagandize Buddhadharma and immensely patron to Buddhism (Pankaj Mohan 2006, 2).
King Chinhung equated himself with a cakravartin through projecting Buddhist kingship. Just like Asoka, Chinhung accepted Buddhism as a new ideology, supported and propagandized around this kingdom. His attempt such as building Hwangnyong sa (Yellow Dragon) was recored in Samguk Yusa and Haedong Kosung. At the time, when Hwangnyong construction was carried out, a shipload of gold and iron sent by King Asoka was said to reach the beach of Silla. This ship was launched into the water with King Asoka’s prayer that the ship could reach “the land favored by destiny” (Pankaj Mohan 2006, 2). The story that the King Asoka’s ship reaching the shores of Silla officially localized Silla as a new land of Buddha in which King Chinhung was believed to be a cakravartin ruler. Therefore, the Hwangnyongsa in Silla had important spiritual image to Silla people and confirm the identity of Silla kingdom. Also under the reign of King Chinhung (the 10th year), according to Samguk Sagi and Haedong Kosung Chon, Liang China sent Silla a relic of Buddha through an envoy and the monk of Kakdok who had studied in a Chinese monastery. Relics of Buddha convey immnese significance in Buddhist community; therefore, Chinhung- the King who owned a Buddha relic became legitimated “Buddhist ruler” amongst his people. The contribution and promotion of King Chinhung to the development of Buddhism can be added by his attempt to compile the Inwang kyong (Benevolent King Sutra) which elucidates the concept of cakravartin. It is no doubt to enunciate that those significant factors, afterward, legitimated Silla’s ambition of conquering and unifying the Korean peninsula.
King Chinhung (540- 576), successor of King Pophung emphasized the Buddhist royalty by naming his sons Tongnyun (Copper wheel) and Saryun (Iron wheel) amongst the four wheels of cakravartin: golden, silver, copper, and iron (Lewis R. Lancaster 1989, 166). The concept of Buddhist kingship did not only identify with an ideal king in India but also associate with Sakyamuni. After the reign of King Chinhung and his successor King Chinji (576- 579, Saryun), King Chinpyong (579- 631) was named after the name of the father of Sakyamuni and his queen’s name was Sakyamuni’s mother’s name. The transition from the concept of ideal king to sakyamunia in naming of royal family was rooted from the concept of kingship prevalent in the Northern kingdoms of China: “the king is a Buddha”.
In Silla kingdom, the concept “king is a Buddha” explicitly related to the cult of Maitreya which led to the birth of Hwarang system (flower boy). Hwarang and the cult of Maitreya had close relationship with each other and both with Silla kingship.
Maitreya means the furure Buddha. Maitreya was originated from the belief that Maitreya would be reborn in Tusita Heaven. According to some sutras, five billion years after the nirvana of Sakyamuni Buddha, Maitreya Boddhisattva will descend to earth from Tusita heaven. After attainting enlightenment on earth, Maitreya will definitely become a Buddha who will purify this world and create the ideal of Buddha land (Lewis R. Lancaster 1989, 16). The cult of Maitreya started from medieval China when people believed that they would have opportunity to hear Buddha teaching directly from the mouth of future Buddha- Maitreya; thus, can attain Buddhahood. By worshiping Maitreya, the practice to become Maitreya also appeared. The Cult of Maitreya was then transmitted to Silla in the sixth century along with the introduction of Buddhism (Richard D. McBride II 2007, 33-4).
In Silla, the relationship between the cult of Maitreya and the hwarang was initiated by the belief that hwarangs were incarnations of Maitreya. Many sutras encourage people to devote to practices in order to see and become Maitreya on earth. During Silla period, many aristocratic families erected the image of Maitreya at the tomb of deceased young son in a hope that their son could be incarnated into their family again as a Maitreya (Richard D. McBride II 2010, 59). This practice showed the link between hwarang and Maitreya since in Silla state only the good looking young boys from noble family were chosen to become hwarang. Hwarang organization which was established in the early period of Silla (ca. 300- 935) (Richard D. McBride II 2010, 45) consisted of many young boy who was educated with Buddhist teaching, Confucian morality, performance and marital arts. Wongwang’s five secular precepts well indicated the image of Silla hwarang;
[center]Serve your lord with loyalty (1)
Serve your parents with filial piety (2)
Treat your comrades with good faith (3)
Do not retreat in the face of battle (4)
Be selective when taking life (5)[/center]
I think only the fifth precepts taught by Wongwang (d. ca. 640) is the code of conduct inspired by Buddhist teachings while the others seem to belong to Confucian morality which was practical to protect Silla King and the state. By employing hwarang as Maitreya- future Buddha to support royalty, imagine and political power of king became strengthened. In my opinion, the idea that “king is a Buddha” and was served by Maitreya- the future Buddha should have close relation in Buddist kingship.
The Buddhist kingship was not only presented by the projecting the concept of cakravartin or the cult of Maitreya but also revealed by royal rituals. The member of royal family after his or her death, the body was cremated and the remnant was thrown into the sea according to Buddhist rituals. One point that I have discussed above that aristocratic families also practice funeral ritual in a hope that the member of his family would become Maitreya in the next life.[/justify]
Conclusion
[justify]In the state of Silla, Buddhism definitely proved to have an important play in both political and social respects. Silla in the sixth century faced up with the dramatic changes in the social structure and conflict between aristocratic family and royal family which put the kingdom on the verge of turbulence. After the self- mortification of monk Chajang, Buddhism was accepted as a state religion by King Pophung and then became flourished under the reign of King Chinhung. King Chinhung was strategically successful in appropriating himself Buddhist kingship by the concept of cakravartin ruler. However, Buddhist kingship relied on Korean ancient beliefs and customs that king was intermediary between secular world and spiritual world or god. In brief, in Silla Buddhist kingship there are some noticeable features that should be mentioned: the concept of worshiping god and ancestor as traditional belief and custom in Ancient Korean peninsula which had link to the concept of Buddhist kingship afterward. Second, Silla kingship was conducted by Chinhung’s appropriation of the idea of cakravartin- the ideal ruler in the world. Finally, by applying Buddhist political ideology to the state affairs, the royal family became the biggest sponsor as well as the exemplary practitioner of Buddhist teachings.[/justify]

[justify][*] Quotation and citation:
(1) Choi Byung- Hon, “Role of Korean Buddhism in the Hisotry of East Asian Buddhism: Korea’s Contribution to the Madhyamika Yogacara Syncretism”, The Ancient Korean Kingdom: Political Development and Religious Ideology edited by Pankaj Mohan, Academy of Korean Studies.
(2) Pankaj Mohan, “Buddhism and Legitimacy of Centralized Political Authority in Early Silla”, The Ancient Korean Kingdom: Political Development and Religious Ideology edited by Pankaj Mohan, Academy of Korean Studies.
(3) Pankaj Mohan, et.al.
(4) Pankaj Mohan, et.al.
(5) Pankaj Mohan, “The rise of Silla”, The Ancient Korean Kingdom: Political Development and Religious Ideology edited by Pankaj Mohan, Academy of Korean Studies.
(6) Pankaj Mohan, The manisfestion of the Concepts of Cakravartin in Early Silla, Political Development and Religious Ideology edited by Pankaj Mohan, Academy of Korean Studies.
(7) Pankaj Mohan, The manisfestion of the Concepts of Cakravartin in Early Silla, Political Development and Religious Ideology edited by Pankaj Mohan, Academy of Korean Studies.
[*] Bibliography
Ahn Kye- hyon, 1991, “Buddhism in the Unified Silla Period”, Assimilation of Buddhism in Korea Religious Maturity and Innovation in the Silla Dynasty, Asian Humanities Press, pp. 1- 45
Choi Byung- Hon, “Role of Korean Buddhism in the History of East Asian Buddhism: Korea’s Contribution to the Madhyamika Yogacara Syncretism”, The Ancient Korean Kingdom: Political Development and Religious Ideology edited by Pankaj Mohan, Academy of Korean Studies.
Lewis R. Lancaster and C.S. Yu, 1991, Assimilation of Buddhism in Korea: Religious Maturity and Innovation in the Silla Dynasty, Asian Humanities Press, California
Nah Hee-la, “The Ancient Korean Concepts of God and Kingship- focusing on the ancestor worship of the Silla royalty”, The Ancient Korean Kingdom: Political Development and Religious Ideology edited by Pankaj Mohan, Academy of Korean Studies.
Nam Dong- shin, “Wonhyo’s philosophy and His Contribution Towards the popularization of Buddhism”, The Ancient Korean Kingdom: Political Development and Religious Ideology edited by Pankaj Mohan, Academy of Korean Studies
Nguyen Tu Cuong, 1997, Zen in Medieval Vietnam, University of Hawai.
J.C. Cleary, 1991, “Buddhism and Popular Religion in Medieval Vietnam”, Journal of the American Academy of Religion, Vol. 59, No.1, pp. 93-118
Pankaj Mohan, “Buddhism and Legitimacy of Centralized Political Authority in Early Silla”, The Ancient Korean Kingdom: Political Development and Religious Ideology edited by Pankaj Mohan, Academy of Korean Studies.
Pankaj Mohan, The manisfestion of the Concepts of Cakravartin in Early Silla, The Ancient Korean Kingdom: Political Development and Religious Ideology edited by Pankaj Mohan, Academy of Korean Studies.
Pankaj Mohan, “the rise of Silla”, The Ancient Korean Kingdom: Political Development and Religious Ideology edited by Pankaj Mohan, Academy of Korean Studies.
Pankaj Mohan 2006, “The political Significance of Myth-historical India in Early Korea”, The University of Sydney
Peter H. Lee, 1993, “Origin of Korean culture”, Source book of Korean civilization, Columbia University, New York. pp. 3- 35
Richard D. Mcbride 2007, “The cult of Maitreya”, Domesticating the Dharma: Buddhist Cults and the Hwaom Synthesis in Silla Korea, University of Hawaii Press.
Richard D. Mcbride 2010, “Silla Buddhism and the Hwarang”, Korean studies- vol. 34, University of Hawaii Press[/justify]

[nguyentrunghiep]

anh Tan oi, em Hiep ne hubae ne...
anh co tai lieu (file) nào nói về "chủ nghĩa gia đình" 가족주의 và chủnghia gia đình ở hàn quốc k ạ?
em đang làm tiểu luận
nếu có cho e xin file với

thank a!