User:Waygugin/Hwaeomsasajeok
| Hwaeomsasajeok | |
| Hangul | 화엄사사적 |
|---|---|
| Hanja | |
| Revised Romanization | Hwaeomsasajeok |
| McCune–Reischauer | Hwaŏmsasajǒk |
| Full title | |
| Hangul | 호남도 구례현지리산 대화엄사사적 |
| Hanja | |
| Revised Romanization | Honamdoguryehyeonjirisandaehwaeomsasajeok |
| McCune–Reischauer | Honamdokuryehyŏnchirisantaehwaǒmsasajǒk |
Hwaeomsasajeok (Hwaeomsa Chronicle), or its full name, Honamdoguryehyeonjirisandaehwaeomsasajeok (A Chronicle of the Great Temple Hwaeomsa of Jirisan, Gurye County, Honam) is a history of the Korean Buddhist temple Hwaeomsa written by the monk Junggwan Haein. Completed in 1636, its publication coincided with the reconstruction of the temple, which had been destroyed in 1593 during the Imjin War. The Chronicle is one of the most extensive temple histories in Korea and is one of the primary sources on Hwaeomsa but since its publication the text has been criticized for its style and historical accuracy.
Background[edit]
Born in 1567 to an aristocratic family from Muan, in the province of Jeolla, Junggwan Haein was considered a prodigy and studied under the monk Cheoyeong as a child, later becoming a disciple of the great luminary Seosan (1520–1604). He distinguished himself in the Imjin War as a commander of monk-soldiers which he raised from the Yeongnam region. In 1612, Junggwan repaired several structures at the monastery of Bulguksa, and in 1635, he rebuilt the hermitage of Daeeunam at Gwijeongsa, where he would spend his later years. His disciples included the monks Cheonggan, Jeonghwan, and Seolmae. A proficient writer, erudite in both Buddhist and non-Buddhist texts, Junggwan's surviving works include the temple histories of Geumsansa (1635),[note 1] Hwaeomsa (1636) and Daeheungsa (1636);[note 2] as well as Posthumous Writings of the Great Junggwan.[note 3][1]
When Hwaeomsa was burned to ground by the Japanese in 1593 during the Imjin War, all records of its ancient past were lost. In the Chronicle Junggwan writes that after reconstruction was begun in 1630 by the monk Byeogam Gakseong, he was approached by the temple monks to write a new history of Hwaeomsa. The book was completed in 1636, the same year as the initial phase of reconstruction ended.[2] Then, in 1696, the book was made into a set of wooden printing blocks and published by the monk and man of letters Baegam Seongchong (1631–1700),[3] who wrote a forward to the book.[citation needed]
Contents[edit]
The Chronicle begins with the author's preface followed by a history of Guyre County and the temple's foundation. There is a life of Sakyamuni, and accounts of the spread of Buddhism from India to Korea and the establishment of Buddhism as the state religion of Silla by King Beopheung. There are lives of Jajang, Doseon, Ado, Sundo, and Marananta. There are accounts of Buddhism in Goguryeo and Baekje, followed by lives of Wonhyo and Uisang. This is followed by a list of structures at Hwaeomsa, Choi Chiwon's writing on the Korean Flower Garland School, a life of Choi Chiwon, and account of the reconstruction of Hwaeomsa following the Imjin War, passages from the Transmission of the Lamp, selections on Buddhism from the Ten Testamentary Instructions by Taejo of Goryeo, followed by a letter from Ming Emperor Hongwu to King Gongmin of Goryeo.[4]
Style and structure[edit]
Junggwan had no sources available from the temple and it also appears he did not make any effort to seek them out elsewhere. He drew heavily from the Memorabilia of the Three Kingdoms and History of the Three Kingdoms.[5]
The contents of the text vary widely, with very little about the actual temple itself.[6]
The credibility of the Chronicle is suspect due to the large number of historical errors and its poor style. In the postface to his 1697 publication, Baegam Seongchong himself wrote that the text was unnecessarily long and lacked organization. This was echoed by the monk Eungyun (1743–1804), who said it lacked any basis in fact.[7] Later, the Japanese scholar Ryū Imanishi (1875–1932) also identified ten significant errors in the text.[7]
Temple origins[edit]
Junggwan writes that the foundation of Hwaeomsa occured during the 5th year of King Jinheung's reign (544 CE),[6] but he did not specifically state by whom. He writes that according to the temple monks it was an Indian monk named Yeongi who built the temple, but it appears Junggwan doubted this, believing the name was an alias for Doseon (827–898). Kim Sanghyeon writes that the fact the author did not take into account Doseon lived during the 9th century was a glaring flaw in his knowledge of history. It was for this mistake that in future years other writers such as Oh Doil (1645–1703) and Hong Setae (1653–1725) would make the same claims about Doseon.[8]
Structures[edit]
The Chronicle lists over fifty structures built at Hwaeomsa during the Silla and Goryeo periods, though most were later destroyed. It lists a building called Daeungsangjeokgwangjeon Hall, which was built by Yeongi, and other structures including a shrine to Uisang, Haejangjeon Hall and Gwangmyeongdae, The temple gates were then called Cheonwangmun, Haetalmun, and Jogyemun Gates. Mention is also made of a nine story pagoda erected to enshrine relics of the Buddha near the hermitage of Gucheungam, though no remains of it have ever been found.[6]
Some structures are still extant or have been been rebuilt. Wontongjeong Hall and Yeongsanjeon Hall, were reconstructed, as was Siwangjeon Hall (now Myeongbujeon Hall). There are also descriptions of the three-story pagoda on the hill called the Terrace of Filial Piety; the three-story Jangnyukjeon Hall (later rebuilt as Gakhwangjeon Hall), whose stone walls were engraved with the entire Flower Garland Sutra; and the smaller four lion stone pagoda in front of Wontongjeong Hall. Seven of the temple's hermitages are mentioned, including Jeokgiam and Yeongiam, which remain to this day.[6]
Several of the buildings mentioned however were clearly never at Hwaeomsa. This includes such structures as Mireukjeon Hall, Gwanghakjeon Hall, and a stone statue of a bodhisattva. The lotus-shaped stone water basin called Seongnyeonji, which is National Treasure 64, is actually located at Beopjusa. Bongcheonwon Hall was a structure at Geumsansa, while Honggyowon Hall was used for royal memorial services at the temple of Heungwongsa.[9]
Other errors[edit]
In one passage Junggwan writes that King Beop of Baekje (r. 599–600) had dispatched 30 monks to Hwaeomsa. This, according to Kim, he was in fact quoting from the 27th volume of the History of the Three Kingdoms, having altered the text to read Hwaeomsa when the original reads Wangheungsa.[note 4] Besides, as Ryū argues, Hwaeomsa had probably not yet been established during Beop's reign. Ryū also writes that neither Jajang, Wonhyo, Uisang or Doseon had any ties to Hwaeomsa.
The writings by Choi Chiwon on the Flower Garland School, which seemingly describe Hwaeomsa, in fact refer to Bulguksa, near the ancient Silla capital of Gyeongju. Of the nine pieces, five are about Bulguksa.[10] Centuries ago, Bulguksa was referred to as Hwaeombulgoksa, a name that was commonly shortened to Hwaeomsa and has lead to confusion in the sources between the two monasteries. It is unknown, according to Jeong Byeongsam, whether Junggwan himself inadvertently mistook them, or intentionally used the passages to make up for insufficient sources.[11]
Similarity to other works[edit]
The Geumsansa Chronicle, which Junggwan completed the year prior to writing his history of Hwaeomsa, is very similar in structure and content with the Hwaeomsa Chronicle except for items such as the name and location of the temple, the temple founders and other very specific details.[12]
Junggwan wrote in the Hwaeomsa Chronicle that Jajang made improvements to Hwaeomsa, and other monasteries, after returning from his studies in Tang China. He also writes an identical passage in his temple history of Daeheungsa, switching Daeheungsa for Hwaeomsa. In his criticism of the Daeheungsa temple history, the monk Saekseong (b. 1777) wrote that it was unlikely a Silla monk such as Jajang could had established a monastery on Duryunsan, in Baekje prior to its collapse, a criticism that applied equally to the Hwaeomsa Chronicle. This means the claim that Jajang enshrined relics of the Buddha was also false, and the legend that Jajang errected the three story four lion stone pagoda and the matching stone lantern behind Gakhwangjeon Hall is not historically reliable.[10]
The passages in the Chronicle concerning Wonhyo and Uisang visiting are also distortions of history. The passage on Uisan in particular was quoted from volume 5 of Memorabilia of the Three Kingdoms, in which the temple of Sacheonwangsa is replaced for Hwaeosa. Jungggwan does the same in the history of Daeheungsa.
Notes[edit]
References[edit]
- Footnotes
- ^ Kim 2002, pp.90–91
- ^ Kim 2002, pp.91–92
- ^ Jeon, Kim and So 2000, p.17
- ^ Kim 2002, p.92.
- ^ Kim 2002, pp.91–92
- ^ a b c d Jeon, Kim and So 2000, pp.17–20.
- ^ a b Kim 2002, pp.93–94
- ^ Kim 2002, pp.94–95
- ^ Jeon, Kim and So 2000, pp.17–20
- ^ a b Kim 2002, pp.93–96
- ^ Jeon, Kim and So 2000, pp.20–21
- ^ Choi 1994, pp.47–49
- Bibliography
- (in Korean) Jeon Byeongsam, Kim Bongnyeol, and So Jaegu (2000). 화엄사 (Hwaeomsa). Seoul: Daewonsa. ISBN 89-369-0241-5.
{{cite book}}: CS1 maint: multiple names: authors list (link) - (in Korean) Kim, Sanghyeon (2002). "화엄사의 창건 시기와 그 배경 (The Establishment of Hwaeomsa and its Background)". 동국사학 (Dongguksahak). 37: 89–109.
{{cite journal}}: Cite has empty unknown parameter:|coauthors=(help) - (in Korean) Lee, Kang-geun (1997). "華嚴寺 佛殿의 再建과 莊嚴에 관한 硏究 (A Study on the Reconstruction and Chang-ŏm of the Main Buddhist Halls, Hwaeŏm Temple)". Buddhist Art. 14: 77–151.
{{cite journal}}: Cite has empty unknown parameter:|coauthors=(help) - (in Korean) Sin, Daehyeon (2009). 화엄사 (Hwaeomsa). Seoul: Korean Buddhism Promotion Foundation. ISBN 978-85626-17-0.
{{cite book}}: Check|isbn=value: length (help)