Won-Hyo (617-686 AD) was the noted Buddhist monk who introduced
Buddhism into the Silla Dynasty in 686 AD. Won-Hyo, born in
northern Kyongsang Province, was said to be wise from birth. As
legend has it, he was born in a forest in Chestnut Valley under a
Sal tree. The Sal tree is significant, as reference to it is
usually only found in the legends of very revered figures.
Won-Hyo's official name, given to him at birth, was Sol Sedang. He
derived the pen name Won-Hyo (meaning dawn) from his nickname
"Sedak," which had the same meaning. He assumed this pen name in
later years after he had become more accomplished as a Buddhist
philosopher and poet. In the past, Koreans were identified by many
names. Each person had a nickname as well as an official name. A
person of intellectual or artistic talents might also be given a
pen name. Monks and apprentices were often given yet another name
by their masters.
Won-Hyo began his career at the age of 20 when he decided to enter
the Buddhist priesthood and converted his own home into a temple.
However, Buddhism was not a popular religion in Silla at that time.
Although this religion had been introduced into the kingdom of
Koguryo in 372 AD and Paekche in 384 AD, the general population of
Silla was reluctant to accept it. The monk A-Tow was supposed to
have introduced Buddhism to Silla between 417 AD and 457 AD, but
the religion was mainly confined to the royal family and was
rejected by the people.
However, this religious isolation was to change during the 7th
century. At that time, Silla was at war with the kingdoms of
Packche and Koguryo and was under constant invasion from Paekche.
In 642 AD, it lost 40 castles to Packche attacks, including the
great castle of Taeya near the capital of Silla. This atmosphere
dramatically influenced the Buddhist faith of all three kingdoms.
Religion became more nationalistic, which tended to intensify the
ferocity of the conflicts.
To accelerate the development of this type of national spirit in
Silla, King Pop-Hung wanted to officially recognize Buddhism in 527
A.D. He tried to establish it as an official state religion in the
area around Kyongju. The attempt was met with vehement opposition
by members of the court. In 528 AD, these members of the court
pressured the King into agreeing to the execution of a 22 year old
monk named Ichadon to convince them that Buddhism was worthwhile
religion. Ichadon's death for his belief in Buddhism resulted in
stories of his blood at the execution being white as milk. These
stories made him a martyr so the King issued a royal mandate that
granted freedom of Buddhist belief. Shortly afterward, Buddhism was
accepted by the people. In later years, King Hun-Duk named Ichadon
as one of the ten sacred monks of Silla. The study of Buddhism
during the reign of King Pop-Hung required the ability to read and
write Chinese, so serious study was still confined mainly to monks
and the aristocratic population.
Unfortunately, not many places were open for a serious Buddhist
student to study in Silla. Therefore, in 650 AD, Won-Hyo and the
noted monk Ui-Sang, like other monks of the time, set out to study
Buddhism in China. The overland journey took them to Liaotung in
Koguryo. Mistaken as spies along the way by several Koguryo
sentries, they barely escaped captivity and were able to return to
Silla. There is no further record of Won-Hyo traveling to China to
study, although one more attempt was made shortly after Packche was
defeated in 660 AD by Silla and Tang troops from China. However,
such study was not necessary because wisdom was Won-Hyo's from
birth and he did not need a teacher. Therefore, he became the only
monk of his time who did not study in China.
The many monks who did study in China had a broad impact on the
religious culture of the Korean peninsula. In fact, there were at
least five main sects of Buddhism being practiced in Silla during
this period: Kyeyul, Yulban, Chinpyo, Popsong, and Hwaom. Chinpyo
and Popsong were introduced by Won-Hyo with Popsong, being based
upon Hwajong-non (Treatise on the Harmonious Understanding of the
Ten Doctrines) from which Won-Hyo's posthumous title of "Hwajong
Kuksa" was derived. Won-Hyo was, in fact, the most influential of
the many monks of the 7th century. He used his power in an attempt
to unify the five existing sects and reduce their constant
sectarian rivalries.
Won-Hyo is also considered to be one of the most prolific writers
in all of the Buddhist countries of his time, his works include
over 100 different kinds of literature consisting of about 240
volumes. Unfortunately, only 20 works within a total of 25 volumes
have survived. One of the forms he chose to use was a special Silla
poetic form, Hyang-Ga, These poems were mainly written by monks or
members of the Hwarang and concerned patriotism, Buddhism, and
praise of the illustrious dead. Won-Hyo's poem "Hwaorm-Ga" is said
to be among the most admired of these poems.
Won-Hyo's writing was not the only area in which he gained
recognition. He was well-known both to the general population and
to the members of the royal family and their court. He was often
asked to conduct services, recite prayers, and give sermons at the
royal court. In 660 AD, King Muyo became so interested in Won-Hyo
that he asked him to come and live in the royal palace of Yosok. A
relationship with the royal princess Kwa developed and was soon
followed by their marriage and the birth of their son
Sol-Chong.
Sol-Chong grew up to become one of the ten Confucian sages of the
Silla era. He is recognized for his scholarship in Chinese
literature and history and for his adaptation of Idu, the system of
using Chinese characters phonetically to record Korean songs and
poems. As Korea had not yet developed an alphabet, this adaptation
was very important. It made Chinese literature available to the
general public by creating, in effect, a method for translation.
Sol-Chong is said to have been the author of many original works;
however his Kye-Hwa-Wang is his only surviving work.
Shortly after his son was born, Won-Hyo left the palace and began
traveling the country. He was recognized as a great scholar by the
Dang Dynasty of China, although he never studied there, and he was
highly respected by the people of Korea. He hated that different
religions argued with each other over their different beliefs, so
he created his own ideology in which the conflicts between various
religions could be reconciled. In 661 AD, he experienced a
revelation in his Buddhist philosophy and developed the Chongto-Gyo
(Pure Land) sect. This sect did not require study of the Chinese
Buddhist literature for salvation, but merely diligent prayer. His
belief was that one could obtain salvation, or enter the "Pure
Land", by simply praying. This fundamental change in Buddhist
philosophy made religion accessible to the lower classes. It soon
became very popular among the entire population. However, his most
remarkable achievements were his efforts in relieving the poverty
and suffering of ordinary people. In 662 AD, Won-Hyo left the
priesthood and devoted the rest of his life to traveling the
country teaching this new sect to the common people. Won-Hyo's
contributions to the culture and national awareness of Silla were
instrumental in the unification of the three kingdoms of
Korea.
Won-Hyo died in 686 AD and was laid in state by his son Sol-Chong
in Punhwang-Sa temple. He had seen the unification of the Three
Kingdoms of Korea in his own lifetime and had helped to bring about
a brilliant culture in Korea through his efforts in Buddhist
philosophy. He had a profound influence on quality of life in Silla
and on Buddhism in Korea, China, and Japan.
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