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History of Art 690.02, Winter

The Pre-Buddhist & Buddhist Art

of Korea

John C. Huntington, Professor

Lecture 11: Buddhist Doctrinal Developments

in Late Silla and Unified Silla

Buddhist Doctrinal Developments

The 7th—9th centuries in Silla saw a great deal of doctrinal

much).understand the art in context, a little background will not hurt (toosquare hut?” — the answer is, “all of them!”). Yet in order tosame question as, “How many gods can fit in Vimalakirti’s 10 footlength ( “How many angels can dance on the head of a pin?” is theWhile the art historian has little need to delve into these a greatdoctrine. Scholastic treatises were published by various teachers.discussion, debate, and even acrimony over nuances of the

In Indic Buddhist thinking there are three answersThe basic question is, “What is reality?”

Buddhist Doctrinal Developments

Wonhyo (617-686) stands at the pinnacle of Korean intellectual history as a doctrines,research. As a part of his effort to bring together all Buddhism's profoundintegrate Buddhism's diverse doctrines became a model for critical Buddhisttowards the common people. At the same time, his work to systemize andBuddhism, he attempted to create a practical Buddhism that was orientedWarning against doctrinal rigidity as well as the aristocratic monopoly onthinker embodying the particular characteristics of Korean Buddhist thought.

he

emphasized

the

teaching

that

all

phenomena

are

merely

theproducts of the mind. According to Wonhyo, if one could merely awaken to

fact

that

all

phenomena

are

produced

from

the

mind,

all

doctrinal

them.and disputes were less important than the ideal of practice contained withindisputes would become meaningless. For this reason, he felt that doctrine

Wonhyo

therefore

emphasized

the

"harmonization

of

disputes,"

strict adherence to doctrine with a practical orientation.this way, he demonstrated an intellectual attitude which sought to harmonizemeaning that one could only approach truth by putting a stop to conflict. In

http://www.asianinfo.org/asianinfo/korea/rel/buddhism.htm

Buddhist Doctrinal Developments

1. However, Wonhyo came up with the notion of the two teachings.

Public teaching

Concealed Teaching

In

the

former

the

the

ideas

of

the

Mahayana

Shradda

upada

Shastra

(explanation

of

the

basis

of

faith

in

Mahayana)

such

as

the

chain

of

causation were taught.

In the latter which contained the public as well, he Yogacharabhumi and the

teaching

of

the

Alayavijnana

(storehouse

of

consciousness)

were

emphasized.

Thus according to Wonhyo, the teaching was unified [but

only in the concealed teaching]

Buddhist Doctrinal Developments

While meditating in a cave on the east coast of Korea, Eisang has a vision of

founded there. It is still the national shrine to AvalokiteshvaraAvalokitesvara and later, a temple the Naksan-sa (Potolaka temple) was

Buddhist Doctrinal Developments (Naksan-sa)

7th century pagoda

Buddhist Doctrinal Developments (Naksan-sa)

20th century Kwanum

Buddhist Doctrinal Developments (Naksan-sa)

The hermitage of Hongyeon-am where Uisang finally saw Avalokiteshvara

Buddhist Doctrinal Developments (Naksan-sa)

Interior of main temple

Buddhist Doctrinal Developments

Wonchuk (613-696) went to China at 15 and remained there his

entire life.

In his thinking, both the vijñaptimatra (mind only) and

influential throughout east Asia including Tibet.master of the Xi-ming school and his works were (in Chinese) weremonks), all of his work took place in China where he had becomeWonchuk in the Silla period (it was the position of several Sillasound (of the Buddha’s teachings). While this was not unique tointo a unified-whole of ekayana, “one way” and the theory of one-the Hua yen (Avatamsaka and the Tien tai, of Chi I were combined

Esoteric Buddhism

There is literary evidence of the existence of exoteric Buddhism in Silla as early as

the Subhakarashima (636-732) who arrived in China in 716. Three monks are noted inthe 6th century. This is noticeably before the arrival of the Indian Monk

Samyuk Kusa,

Milbon, Hyetong, and Myongnang who preformed curing

the five Buddhas. Monasteries were built, the Wonwon-sa andaccording th the Bhaishajyaguru sutra and protective rituals using a mandala of

“Temple of the

of the 8th century and was introduced by Pulgasaui between 720 and 736.remains as of yet. “Orthodox” esoteric Buddhism began in China in the first halfFour Great Kings” However I have not been able to trace either them or their

To be continued Sigh

Son Buddhism

The teaching of Bodhidharma (I.e., Chan Buddhism) was introduced in Korea

Tao Shin (579-651) and master of Sinhaeng.for the first time in 630 by the monk Pomnang, disciple of the IV Patriarch

It was his fourth successor Tohon (842-82) who founded in 850 the

862 the monastery of Kaji-san (= Borim-sa).VI Patriarch of the school of the south.His successor Ch'ejung founded inHsi-tang, from the lineage of the great Hui-Neng (638-713), considered theToui (died in 825) who learned the doctrine "outside of the scriptures" frommonastery of Hiyang-san.The second introduction was given by the monk

The historical nine sects of the mountain were then formed, eight of which

(700-790).descended from Ma-Tsu and one from Tung-shan, of the line of Shih-Tou

The Kaji-san or Borim-saSon Buddhism

founded

by

Ch'ejung (=Pojo-sonsa?) in 862

Son Buddhism

Unlike the royally-sponsored (present-day Cholla province).Magistrate of Changsa in MujuKim Su-chong, the Assistantin 859 C.E. through the efforts ofof the figure reveals that it was castAn inscription on the upper left armVairocana is an important example.Temple’s cast-iron figure oflarge Buddha image. The Borim-sain iron was developed for makingthe less expensive method of castingThere, and in other regional centers,sa, did not have similar resources.provincial regions, such as Borim-Buddhist establishments in the moresculpting in monumental stone,method of bronze-casting orBuddha figures by the expensiveprovided with ample funds to createdoctrinal temples, which were