百濟 武王의 益山 경영과 彌勒寺

Abstract

In Korean scholarship, there have been a great deal of studies on the strategic development of Iksan(益山) by King Mu(武王:600-640) of Paekche(百濟) and the construction of the Mireuk Temple(彌勒 寺). The recent discovery of Kûmjesriibong’an’gi(金製舍利奉安記:The Record of the Relics in the Golden Epitaph), in which 193 characters were inscribed, at the Western Pagoda of the Mireuk Temple in January, 2009 provides a concrete picture where the regality of King Mu, the influence of the Sat’aek family(沙宅氏) , the strategic development of Iksan, and the significance of the Mireuk Temple came alive once more. First, it will be proper to say that King Mu was the son of King Pôp(法王: 599-600). My understanding is that the short reign of King Hye(惠王: 598-599) and that of King Pôp ended not with any political coup against them but due to their natural infirmities. At the same time, the section (or accounts) of King Mu in the Samguk yusa(三國遺事) gives us little clue about the status of King Mu’s mother as a legitimate queen of Paekche. That is why King Mu, whose causal name was Sôdong in his childhood, spent his youth in Iksan instead of Sabi(泗沘), the capital of Paekche. Still, the succession to the throne was made possible only among the members of royal family in ancient Korea, so the very fact that King Pôp was succeeded by Sôdong verifies the certain status of King Mu as the son of King Pôp. Second, this article critically reconsiders the establishment of a new capital in Iksan. The court of King Mu underwent little change in the established political system or the movement of political groups. And, both Sabi and Ungjin(熊津) did keep playing the primary role of the capital as the political center of Paekche. However, given the record of Emperor Jomei(舒明天皇: 629-641) in Nihon shoki(日本書紀), I entertain the possibility that Iksan functioned as a detached palace during the time of King Mu. It seems that the king actively developed this place by building great palaces and temples, a necessary measure for an overturn or breakthrough of the downcast situation after the series of defeats by Silla(新羅) in the first half of his reign. As the geographical center connecting the Ch’ungch’ông Province(忠淸道) and the Chôlla Province(全羅道), Iksan occupied an important position for military operations in confrontation with Silla at that time. And, as in the case of open plains, it had a rich ground of economic activities. Most of all, this is the place tied to the life of King Mu who lived here until his enthronement. So, the first priority for the foundation of another palace had to be Iksan. The construction of the new palace and temple empowered him to deliver to his people, plagued with the continuous warfares with Silla, a message of hope and salvation from the belief in Maitryea Buddha. Alongside this, the idea of Chôllyun sôngwang(轉輪聖王), embedded in the belief in Maitryea Buddha, also helped uplift the royal authority of King Mu himself. Thus, in this article I argue that it is King Mu who took the lead in building the Mireuk Temple in Iksan. And, as in the case of the Hwangyong Temple(皇龍寺) in Silla, it took a long duration of time and process to build the Mireuk Temple. Its construction started from the third year of the reign of King Mu and came into its completion in the period of his son King Ûija(義慈王: 641-660) after his demise in 641. In addition, as shown both in historical documents and the remains discovered recently in the temple, those who assisted on the foundation of the Mireuk Temple were Princess Sônhwa(善花公主), a Paekche queen, and the Sat’aek family. Still, the central figure who initiated and orchestrated the building of the temple was King Mu. Seen from the fact that Paekche took military supremacy over Silla in the latter part of the reign of King Mu, the strategic development of Iksan and the establishment of the Mireuk Temple brought into effect the success of nationwide integration as well as the vision for an ideal Maitryea Buddhist kingdom(彌勒佛國).