The Confucian and Buddhist Governance Ideals during the Baekje King Seong’s era

A notable event during the reign of King Seong of Baekje is recorded in the 19th year of his reign(541). This is found in the Ryangseo(梁書), Namsa(南史), and Samguk Sagi(三國史記), all of which note that through diplomatic relations with the Ryang(梁) dynasty, Baekje accepted Buddhist commentaries such as Yeolban(涅槃), as well as Confucian ideological elements, including the Mosi Baksa(毛詩博士). There is reason to believe that the Mosi Baksa(毛詩博士) invited to Baekje in 541 was a different individual from the Gangnye Baksa(講禮博士). Previous research has tended to equate the two, leading to insufficient attention to the context of Baekje's acceptance of the Sikyung(詩經) and its local development. However, the fact that the Ryangsa, Namsa, and Samguk Sagi all refer specifically to Mosi Baksa(毛詩博士), not Gangnye Baksa(講禮博士), should not be overlooked. As seen in earlier research, the Gangnye Baksa likely contributed significantly to the formation of Baekje’s governing order from an institutional perspective, particularly in establishing national ceremonial practices. In contrast, the role of the Mosi Baksa appears to have centered on understanding the political function of the Sikyung(詩經), emphasizing its role in moral instruction and governance. The Sikyung, which is a collection of folk songs and poetic expressions of the people, reflects real-life political ideologies and administrative techniques. Therefore, its use in gauging the sentiments and movements of the general populace and local powers would have held significance in King Seong's rule. At the time, the Ryang dynasty produced the Daebeon Yeolban-gyeong Jiphae(大般涅槃經集解), a collection of commentaries on the Nirvana Sutra by Buddhist scholars(涅槃師) from the Southern Dynasties, under the imperial edict of Ryang Mu-je(梁武帝). This compilation, which includes a preface written by the emperor himself, appears to have been received in Baekje in 541. In the preface, Ryang Mu-je writes: “Bulseong(佛性 ; Buddha-nature) opens the original source of existence, and Yeolban(涅槃 ; Nirvana) clarifies the principle of returning to the ultimate.” Here, Bulseong(佛性) relates to Ilche Jungsaeng(一切衆生 ; all sentient beings). From King Seong’s perspective, this would have included all the people of Baekje, aligning with the rationale behind inviting the Mosi Baksa(毛詩博士). The Confucian and Buddhist ideologies implemented during King Seong’s reign are also evident in the construction of the Jangnyuk Bul-sang(丈六佛像) in 545. King Seong utilized both the Yeolban-gyeong(涅槃經) and the Sikyung(詩經) as guiding principles for governance, with particular emphasis on Buddhist supremacy.