Esoteric Buddhism under the KoryÅ in the Light of ... - Buddhism.org

More documents

Recommendations

Info

62 Henrik H. Sørensen: Esoteric Buddhism under the Koryŏ problematic. In a recent article on the two Esoteric Buddhist denominations of the Koryŏ, the Sinin 神印 and Ch’ongji 總持 schools, the origins of which are shrouded in the mist of mythology, this author has argued against the existence of a direct historical connection between these and the Esoteric Buddhist tradition of the Silla (Sørensen 2005a). Despite the fact that most Korean scholars insist that some sort of relationship existed between these later schools of Esoteric Buddhism and the Silla, nobody have so far been able to provide any serious, historical evidence for such a connection. 8 Hence, both the Sinin and Ch’ngji schools would appear to be products of the Koryŏ Furthermore, there are strong indications that the monks associated with them were foremostly ritual specialists working for the Koryŏ court, monks who may have hailed from some of the established Buddhist denominations such as the Hwaŏm 華嚴 or the Pŏpsang/Yuga 法相 / 瑜伽 schools. When looking at the other forms of Esoteric Buddhism that existed in the various cultures on the East Asian Mainland, excluding that of Xixia to which we shall return below, we find that it existed mostly as a trans-sectarian movement linked to the performance of rituals of different kinds. As far as I know in neither the Song, Liao nor the Jin did proper Esoteric Buddhist schools exist in the institutional sense, although Esoteric Buddhist practices as such flourished in all three empires. As was the case under the Koryŏ Esoteric Buddhism was foremostly practised within all the established schools including the Huayan 華嚴 (Kor. Hwaŏm), Chan 禪 (Kor. Sŏn), Tiantai 天台 (Kor. Ch’ŏnt’ae), the Faxiang 法相 (Kor. Pŏpsang) and the Lŏ 律 (Kor. Yul). 9 8 It appears that in this regard most Korean scholars have remained satisfied with referring to information found in the Samguk yusa 三國遺事 (Bequeathed Records from the Three Kingdoms, HPC.6.245a-69c). I have previously refuted the scholarly use of this collection of myths and folktales as a primary source for the study of Buddhism during the Three Kingdoms period (Sørensen 2000b). 9 There is scattered evidence in the extant sources which may be taken as indications that there existed something akin to Esoteric Buddhist schools in both Song China, the Liao and the Jin empires. See Lü (1995: 432-95). For the Southern Song we have the highly, localized form of
International Journal of Buddhist Thought & Culture 63 During the late 13th century when the relationship between the Mongol Empire and the Koryŏ had become cordial and even harmonious, scattered attempts at introducing Tibetan Lamaism to Korea took place. Despite the polite reception the various lamas received at the Koryŏ court, it appears that the form of milgyo they thaught, i.e. fully developed Tantric Buddhism, did not meet with the approval of the Koreans. Although the available sources only provide hints as to why the Tantric style of Esoteric Buddhism did not appeal to the Koreans, enough can be gleaned to show that it was fundamental differences as regards ethics - Buddhist as well as Confucian - which prevented Lamaism from gaining a foothold on the Korean Peninsula. 10 Despite of this, during a period of three to four decades the court at Kaesŏng and in Dadu 大都 shared - if not exactly the same interest in Tantric Buddhism as transmitted by Tibetan Lamaism - then at least a number of its rituals. Here it is interesting to note that while the same rejection of Tantric Buddhism took place in the states of Song, Liao and Jin, i.e. Chinese or Sinisized empires, the Tangut rulers of Xixia happily embraced Lamaism with its full-fledged Tantrism. 11 II. Koryŏ Buddhism and the Heavenly Mandate The essential parameters governing the relationship between the state and Buddhism were already laid down in the so-called Sip hunyo 十訓要 (Ten Injunctions) of King T’ejo (r. 918-943) at the very beginning of the Koryŏ. 12 According to the first injunction we find that, Buddhism advocated by the thaumaturge Zhao Zhifeng 趙智風 (1159-1225) and his followers at Mt. Baoding 寶頂山 in Dazu 大足 , Sichuan. See Sørensen (2005b: 242-250). However, in none of the above cases can we really speak of fully institutionalized types of Esoteric Buddhism, as they all incorporated other and significant elements from other forms of Buddhism. Moreover, none of them had any direct historical link with mainstream Esoteric Buddhism of the Tang. 10 I have described the nature of this encounter in detail in Sørensen (1993b). 11 See Dunnell (1992; 2001). For a discussion of Tibetan Imperial Preceptors under the Yuan, see Franke (1981). 12 KS.I.54b-b. For a full translation, see Lee (263-6).
Page 1 and 2: Esoteric Buddhism under the Koryŏ
Page 3 and 4: International Journal of Buddhist T
Page 7: International Journal of Buddhist T
Page 15 and 16: ites. 22 While these observations c

Esoteric Buddhism under the KoryÅ in the Light of ... - Buddhism.org

Create successful ePaper yourself

Delete template?

Save as template?

Esoteric Buddhism under the KoryÅ in the Light of ... - Buddhism.org