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A Study on the Uicheon's Hwaeom Thought in the Collected A Study on the Uicheon’s Hwaeom Thought in the Collected Writings of the National Preceptor Daegak* Ae Soon Chang (Ven. Kye Hwan)2 Abstract Many scholars have undertaken studies on the works of Uicheon (義天, 1055-1101 CE), the results of which demonstrate considerable achievements. While these studies have clearly revealed Uicheon’s unique Buddhist frame of reference, there are still points which are contentious concerning research assumptions, especially their estimation of Uicheon’s Huayan thought (華嚴思想) in the ‘Combined Study of Essential Nature and Characteristic’ (性相兼學) and the ‘Combined Practice of Scriptural Study and Meditation’ (敎觀並修). Their error of judgment in this case is due to the fact that Uicheon had always valued Hwaeom thought as the foundation for all Buddhist teachings and the source for all Buddhist philosophical thought. In Ae Soon Chang is a professor of Department of Buddhist Studies at Dongguk Univ. (Seoul) ([email protected]) * This study is supported by Brain Korea 21 Buddhist Studies in a Global Era, Dongguk Univ. This article is an abridged version of “Hwaeom Thought of Uicheon” listed in the Bojosasang: Journal of Bojo Jinul’s Thought, vol. 11, pp. 9-37. (Seoul: 1998) International Journal of Buddhist Thought & Culture February 2011, vol. 16, pp. 55-68. ⓒ 2011 International Association for Buddhist Thought & Culture The day of submission: 2010.12.21 / Completion of review: 2011.1.12 / Final decision for acceptance: 2011.1.26 56 Ae Soon Chang (Ven. Kye Hwan): A Study on the Uicheon’s Hwaeom Thought fact, ‘Combined Practice of Scriptural Study and Meditation’ is testament to his overriding belief in the superiority of Hwaeom thought. So, unlike the Chinese Huayan School’s philosophical assertion of Essential Nature and Characteristic, Uicheon’s Hwaeom thought favors the approach of ‘Combined study’ (兼學) interpenetrating and mastering all other streams of Buddhist thought. Key words: Uicheon, Hwaeom Thought, Combined Study of Essential Nature and Characteristic, Combined Practice of Scriptural Study and Meditation. I. Foreword In order to understand the nature of Buddhism as it was known during the Goryeo Dynasty (918-1392 CE), it is necessary to examine Uicheon’s thought and academic tendency in his role as the National Preceptor Daegak (大覺國師).1 Accordingly, I will begin by mapping Uicheon’s life in terms of his Hwaeom Karma, using the reference Collected Writings of the National Preceptor Daegak (大覺國師文集) as a main source, before proceeding to treat his Hwaeom (Chinese Huayan) thought according to its major themes. Next, in consideration of whether the Chinese Huayan School’s Interpenetration of Essential Nature and Characteristic (性相融會) is the same as Uicheon’s Combined Study of Essential Nature and Characteristic (性相兼學) I will investigate the Combined Practice of Scriptural Study and Meditation by comparing it with the Huayan School’s traditional view on Scriptural Study and Meditation (敎觀). In the course of examining disputed points, the overall purpose of this study is thus, to demonstrate the unique characteristics of Uicheon’s Hwaeom thought and his obvious bias for Hwaeom doctrine. 1 His biography is known through the epitaph of three monuments of Heungwangsa Temple (興王寺), Yeongtongsa Temple (靈通寺) and Seonbongsa Temple (僊鳳寺). International Journal of Buddhist Thought & Culture 57 II. Uicheon’s Hwaeom Karma Uicheon would appear to have significant Hwaeom karma in view of his lifetime associations, beginning with the Hwaeom temple Yeongtongsa (靈通寺) where he became a monk when he was 11 years of age. His master, National Preceptor Gyeongdeok Nanwon (景德 蘭圓) was also from the Hwaeom School, which preempts a possibility for his succession to the Dharma lineage of Gyunyeo (均如). Nanwon was a maternal uncle of King Munjong (文宗), Uicheon’s father, and the King’s intention was to declare his favor for the Hwaeom School by allowing his son to enter Yeongtongsa. Because at the time when Uicheon was born the Goryeo Buddhist community was led by two dominant Schools; the Hwaeom School with its base at Heungwangsa temple (興王寺), and the Beopsang (Chinese Faxing) or Dharma-character School (法相宗) which had its base at Hyeonhwasa temple (玄化寺) which was supported by powerful maternal relatives, the Inju Lee family (仁州 李氏). It is clear from the King’s extraordinary decision to appoint thirteen-year old Uicheon as Seungtong (僧統) or Head Monk, the highest position of Scriptural School (敎 宗) that he wished to favorably influence and strengthen the Hwaeom School’s standing. According to Yeongtongsa’s record, ‘Epitaph of National Preceptor Daegak,’ Uicheon’s academic achievement was considerable. Moreover it was Song (宋) Dynasty Jinshui Jingyuan (晉水 淨源) who gave him a dream of studying in China and conveyed an invitation for him to go there. And it was Dharma master Youcheng (有誠) whom Uicheon first studied with on his arrival in China. As Jinshui and Youcheng were the great Huayan masters at that time, this might be taken as further evidence of Uicheon’s destiny with Huayan thought. And when he passed away in 1101, the 6th year of the King Sukjong’s reign, it was at Yeongtongsa, where he had first resided as a Buddhist monk, where his remains would be enshrined in accordance with his wishes. Twenty-four years later, in 1125, the 3rd year of King Injong’s reign, it was this same temple where Uicheon’s disciples built a monumental pagoda to honor his memory. 58 Ae Soon Chang (Ven. Kye Hwan): A Study on the Uicheon’s Hwaeom Thought Thus, it is clear that from the time he became a Buddhist monk right up until passing, Uicheon’s life circumstances demonstrate a close connection with the Hwaeom School. In fact, in his preface to Newly Compiled Comprehensive Record of the Canonical Works of the Various Schools (新編諸 宗敎藏總錄) which he edited himself, therein he refers to himself as the sramana (Buddhist monk) who transmitted the great teachings of the Hwaeom School to East of the sea (Goryeo: 海東傳華嚴大敎沙門). In addition, the reference to ‘Perfect School’ which appears in the title, New Collections of Literature on the Perfect School (新集圓宗文類: H. 4, 528a) refers directly to the Hwaeom School. III. Uicheon’s Perspective on Buddhism Uicheon’s literary works are undoubtedly the primary source for an examination of his viewpoint on Buddhism. However, his extant works are not sufficient to give us a complete grasp on the entirety of his ideas as, according to the Collection of Literary Works of National Preceptor Daegak (20 vols.), the original collection numbered about 300 books. So, it is inevitable that we must utilize other sources such as information about his religious activities, personal connections and specific interests like, academic issues and teachings for his disciples. As mentioned earlier, Uicheon’s academic record indicates a capacity of considerable depth and breadth. During his stay in China, approximately 50 monks representing the diversity of Buddhist schools either taught Uicheon or were acquainted with him in some way. Yangjie (楊傑), an officer of retinue who attended Uicheon during his stay in Sung Dynasty described him as follows: Since the early times many sages come across the sea to attain Buddha Dharma but no one has been equal to Seungtong Uicheon, in his attainment and mastery simultaneously, of the doctrines of Tiantai (天台), Xianshou (賢首), Nanshan (南山), Cien (慈恩), Caoxi (曹溪) and Indian Sanskrit. He is indeed a devotee of the great Bodhisattva propagating Buddha Dharma. (H. 4, 595c) International Journal of Buddhist Thought & Culture 59 When Uicheon was 19 years old, he loudly lamented the fact of a complete lack of material available in Goryeo on the doctrines and commentaries of the hundred schools of the Liao (堯) and Song (宋) Dynasties. He thus, urged the necessity for publishing a Goryeo Cannon (高麗 敎藏) so that these works could be collected into one publication and made widely available. His petition was especially urgent because at that time there was neither commentary nor research available on the ‘Three Baskets’ (三藏) which was considered a prerequisite for Buddhist studies. In his eagerness to collect such commentaries and notes he journeyed to China and returned home with about three thousand works. His goal in collecting these materials is realized in the eventual compilation and publication of the Goryeo Cannon, arranged by the Directorate for Buddhist Scriptures (敎藏都監) at Heungwangsa temple (興王寺). For the purpose of publishing this Cannon he edited a list of collections which he named the Newly Compiled Comprehensive Record of Canonical Works of the Various Schools (新編諸宗敎藏總錄). This record comprises three sets of books; the first set contains 561 categories in 2,586 volumes including commentaries on the Sutras (經), the second contains 142 categories in 467 volumes including commentaries on Vinayas (律), and the last one includes 307 categories in 1,687 volumes with commentaries on the Abhidharma (論). The whole set constitutes a total of 1,010 categories in 4,740 volumes of commentaries. In addition to collecting these writings and notes, Uicheon sent personnel to Liao, Song and Japan to collect additional materials. It seems Uicheon’s need for collecting such a vast array of Buddhist works was related to his own viewpoint on Buddhism. At that time the Buddhist orders were superficially divided into two schools which had a tendency to confront each other. The main division was between the Scriptural School and the Seon School, but there were also latent frictions in the Scriptural School between the Hwaeom and Beopsang schools. In Uicheon’s view, as a master of both Goryeo and Chinese Buddhism, these confrontations had their origin in the prejudices each held against the other. In his letter to master Jingyuan he expresses his feelings as follows: 60 Ae Soon Chang (Ven.
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