Comparison On Silla Buddhism And Hwarang Essay

Summary on Silla Buddhism and Hwarang

The article by Richard highlights that there was a relationship that was noted between the Buddhism, they all performed different functions that inidcated their relationship where Buddhist monks and hwarang could encouter spirits for the success of Silla dynasty. Korea Kingdom recognized the instituted hwarang that embraced Sinitic Mahayana Buddhism as the state religion. There was massive changes in the kingdom in the 6th century where Sinitic-style kingship was embraced and formation of strong government (54).

Hwarang was got from information stored in Kim Pusik’s. The Confucian approach indicated that there was close relationship among the Buddhist monks and hwarang in the Silla kingdom. Buddhist monks comprised of Haedong kosung, chon and Samguk yusa who demonstrated a link between Buddhist beliefs and the hwarang practices. Hwarang is demostrated as sketchy, laconic and suggestive, it was considered to bear different differentiation. Scholars also found that it was likely that hwarang were modelled by King Chinhung. Buddhism religion was significant to the hwarang (55).

Hwarang offered wilderness training in miltary to the youths where they also leant their culture. They were interested in information regarding where they came from and the meaning of hwarang. Hwarang was understood as flower of youths even though many scholars do not agree. Hwarang is believed to originate from Samguk Sagi (56). It is traced back to King Chinhung’s reign when many people were gathered to form the court where two women were observed and selected to become the leaders named ammo and Chunjong. The group increased leading to envy among the two women where later Nammo killed Chunjong. Later two men were appointed as the leaders where it emerged into a strong court with the most influencial military personnels originating from hwarang roots (57).

It is noted that the future Buddha ha close asssociation with the Hwarang. Aristocrats also commissioned and buried the images of the Maitreya in hopes that their sons would would protect the kingdom. lained his kindness by saying that he too was from the Silla capital. Later on Chinja informed the monks at monastery his dream and desire in seeing Maitreya. However, he was adviced that he should visit the spirits to identify the truth. Although little is known concerning monk Chinja, there exist conjecture from the information that was provided in hagiographical account. Monk Chinja’s worship of the Maitreya was surprisingly an international in scope and it brought together aspects of the traditional Korean religion that was predate Buddhism (58). He was provided as the leader of the hwarang where here is a limit to interpreting the hwarang as strictly Daoist, however, the Samguk sagi and the Samguk yusa had emphasized that there was connections between the Confucianism and Buddhism respectively, Samguk yusa was the prefered name by the Silla King (58). This verifies that monk Chinja was a hwarang (60).

The relationship that existed between hwarang and cult of Maitreya centers from the perspective of idea that hwarang was an incarnations of the Maitreya was highly held where he supported the nobility of the Silla King (61). Later, Kim Yusin was crowned the hwarang at the age of fifteen years old wher he commanded a huge following. The old Nansu˘ng, who was thought as young warrior had identifed that either Maitreya was considered the mountain god of the Central Peak during the ealier days (62). Pusik viewed Nansu˘ng as being influenced by the Buddhist ideals if he was not a bone fide spiritual leader (63). The literature suggestsed that there were a total of eight prohibitions especially for the kings. There is evidence that connect hwarang with Hwangnyong Monastery that Assemblies of Eight Prohibitions would have held in Silla period (65). The hwarang often and commonly associated with the special code that determined the conduct inspired by the Buddhist teachings commonly known as known fve secular precepts was critical (66).

Several stories exist on how Buddhist monks made huge following for followers as well as speritual mentor (67). Kim Humun experienced sadness when he realized that former follower had died in battle (69). Monk was taken to the king to compose a song on scattering flowers to terminate the celestial phenomenon (70). Little is known about the songs in the region (71). Buddhist monks were among followers of hwarang where they had served as the spiritual mentors (73). Myths and tales were immortals in ritual music and the dancing of the aristocratic youths seeking the divine in the sacred mountains (74). Silla monks visited where he had extraordinary experiences with bodhisattvas and supernatural manifestations in China and Korean peninsula (76). Silla period understood hwarang as a teachings of the Confucianism, Daoism, and also Buddhism (78). cult of Maitrey was linked to land of Silla through the music, song, and also thaumaturgy that maintained the budhism in the region (80). Buddhist church indicated extent that Buddhism had risen in dominating the religious and also cultural milieu of Silla kingdom (81).

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