goryeo sokjanggyeong in medieval japanese buddhism
the end of the 11th century, the korean scholar-monk uicheon (1055-1101) of the
goryeo dynasty (918-1392) collected buddhist scriptures from song and liao
china, goryeo korea, and japan and compiled the supplementary collection of the
buddhist canon from the goryeo dynsaty (k., goryeo sokjanggyeong;
j., k身rai zokuz身ky身). this paper explores the circumstances under
which this collection was brought to japan and how it influenced japanese
classifications of the sokjanggyeong texts
goryeo supplementary collection of the buddhist canon (hereafter, sokjanggyeong)
was imported to japan in large quantities at the beginning of the 12th century,
however, most of these scriptures have been lost, and today, six types of sokjanggyeong
texts remain in japan. these texts can be further classified into three
categories: pure land texts, huayan commentaries (all by the tang-dynasty monk,
chengguan (738-839)), and esoteric scriptures (by liao-dynasty monks).
the process in which the sokjanggyeong sutras were brought to japan
of nara temples (k身fuku-ji and t身dai-ji) and kyoto＊s imperial monastery
ninna-ji were largely responsible for bringing the sokjanggyeong to
japan. the abbots of ninna-ji (priests from the japanese imperial family) were
particularly instrumental in this importation.
the receptivity of the sokjanggyeong in japan
priests in japan used the sokjanggyeong to study chinese buddhism
developed during the liao dynasty. as a result, esoteric buddhism developed
doctrinally in japan. the kegon temples, centering on the priests of t身dai-ji,
used the sokjanggyeong for doctrinal studies. the kamakura-period kegon
priest my身e (1173-1232) also studied the buddhism of the liao dynasty through
these texts and developed a new huayan (kegon) thought.
(4) the authority of the sokjanggyeong
dafangguang fo huayan jing suishou yanyi chao by chengguan from an
original set of the sokjanggyeong has been preserved at t身dai-ji.
bibliographical research on this text shows that it was used as the foremost
authoritative commentary on the huayan jing in eighty volumes at t身dai-ji
during the kamakura period.