Early Esoteric Buddhism was known on the Korean peninsula by its incantations for curing disease, repulsing national enemies and preventing natural disasters. Ever since Buddhism was first adopted by the early Korean kingdoms, Esoteric Buddhist beliefs had been embraced for the purpose of curing disease, which resulted in the faith’s mass popularity among Korean Buddhists. The Bhaiṣajyaguru Buddha faith also had a major role in protecting the country and its people from outer invasions and disasters, and many religious rites were executed by the Korean peninsula dynasties, culminating in the founding of religious orders of Esoteric Buddhism, such as the Chongi Order and the Sinin Order. The Bhaiṣajyaguru Buddha faith, which was known both for its capacity to cure disease and for protecting nations, was one of the main Buddhist faiths in Korean Buddhism and survived until the late Joseon dynasty. This paper examines the influence of Esoteric Buddhism with a specific focus on the Bhaiṣajyaguru Buddha faith tradition of Samguk yusa, in an attempt to find a unique trend of Esoteric Buddhism in Korean Buddhism.
Historically, the Bhaiṣajyaguru Buddha faith was a popular belief among Korean Buddhists. An examination of the
Two interesting characteristics of the Bhaiṣajyaguru Buddha faith in early Korean Buddhism, were its capacity to harmonize with local traditions and beliefs and its emerging role as a faith entrusted to guard the nation. The
Srimitra’s
This paper examines the historical development of the Bhaiṣajyaguru Buddha faith in Korean Buddhism and highlights some of the unique characteristics of Esoteric Buddhism which became pervasive throughout the Korean peninsula.
II. Textual Foundation of the Bhai?ajyaguru Buddha Faith
A central focus of religions generally is to relieve the suffering of sentient beings, hence we can find a plethora of religious rituals and expedients to support this purpose. During Shakyamuni Buddha’s time in this world there were many accepted incantations, which had originated in earlier Indian religious traditions, that were used for curing various ailments, such as dental ills, diseases and stomach pains, to name a few. The Buddha soon replaced these incantational expedients with other measures such as the Three Refugees and Satya-vacana (declaration of truth). Satya-vacana is a pledge which is made by Arhats or monks to fulfil wishes made by believers, on the basis of merit attained through their practice of Buddhist asceticism. In the
The importance of curing disease continued with the advent of Mahayana Buddhism and many references to such examples can be found in the early Sūtras and in later independent Sūtras and Sadhanas. The main Buddha of the Bhaiṣajyaguru Buddha faith is known as ‘Bhaiṣajyaguru-Vaiḍūrya,’ which means “medicinal master of glass light ‘Tathagata’ or ‘great medical king Buddha,’ as Buddha is regarded as founder of the ‘purified glass world in the east.’
It is said in the
Below is a list of extant translations of the
The 12th volume of
Dharanis of the
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III. Bhai?ajyaguru Buddha Faith in Early Buddhism
A number of articles concerned with the Bhaiṣajyaguru Buddha Faith is found in the
Another case of Bhaiṣajyaguru Buddha faith can be found in the article, “Milbon’s elimination of demons,” which tells of how Dharma Master Milbon recited
There is a religious rite in the
The following is an excerpt from Ṣrimitra’s translation of the story:
This excerpt is consistent with the
Hence, adherents of the Bhaiṣajyaguru Buddha faith were familiar with curing disease by drawing on medical knowledge and practice known at that time and combined with the miracle power of the Bhaiṣajyaguru Buddha faith, and these rituals and practices came to pervade Silla society, consequently building a strong Buddhist foundation at that time.
IV. Bhai?ajyaguru Buddha Faith’s Role as a Protector of the Nation
As well as having a healing aim, the Bhaiṣajyaguru Buddha faith was charged with guarding and protecting the nation, as we find note in the scriptures. The idea of Buddhism as a faith which might be entrusted to guard and protect the nation was instrumental in rulers’ acceptance of Buddhism as a religion. An excerpt from Xuanzang’s translation of the
His eminence Anan! the Abhiṣeka Kṣatriya king, whenever disasters such as disease effect his people, or there is a disaster in his kingdom brought about by the invasion of other countries,...the Abhiṣekha’ Ksatriya king should promote compassionate mind to relieve imprisoned people, and make offerings to the Bhaiṣajyaguru Glass Light Buddha in the manner of the rite presented in the Sūtra. (T. 14, 407c)
Hereby the Kṣatriya king is likened to the rulers of Silla dynasty. There are many references in the Sūtra to Bhaiṣajyaguru Buddha and other heavenly gods expressing vows to protect the nation and its people. The Sūtra also records that the rulers and people united in spirit to resist disease and disasters caused by both inner and outer influences.
And in the seventh volume of the
In an excerpt from the
“Munduru” is ‘Mudra’ in sanskrit and is widely used as a symbol of Dharmas, Buddhas and Bodhisattvas. In the same Sūtra there are details of rites used for executing the Munduru Rite:
According to the “Record of Myungrang Munduru” in the
In a comparison of the two Sūtras translated by Ṣrimitra and Xuanzang, we see that the former gives a clear and detailed description of executing the Munduru rite, whereas the idea of guarding and protecting the nation and its people is scant and only expressed in detail by later scholars.
In the early Goryeo age, as we find recorded in the
One of the religious functions of Buddhism is faith in the cure of disease and this practice of belief has been important in establishing the religious foundation of Buddhism. Incantational elements, wishing for religious affects and miracle powers, had merged in Buddhism from an earlier Indian religious ground, and were employed by Buddhists to raise up the prevailing populous beliefs and practices of the Indian masses to a more enlightened level. In
Among the five extant translations of the
Along with the medical and healing benefits of the Bhaiṣajyaguru Buddha faith, it also served as a protector and guardian faith for the nation and its people through the execution of the Munduru rite; this lasted up until the Goryeo dynasty. Most of the religious rites of Esoteric Buddhism survived into the Joseon dynasty when the Medicine Buddha was also known for curing disease and guarding nations. Today, there are many remaining relics and historical materials which bear testament to the Bhaiṣajyaguru Buddha’s role in establishing a foundation for Korean Buddhism.
(S=Sanskrit, K=Korean, C=Chinese)
Bhaiṣajyaguru Buddha 藥師佛, 藥師如來
Bonwon yaksagyeong gojeok (K) 本願藥師經古迹
Chongjijong (K) 總持宗
Dámójíduō (C) 達摩笈多
Dana of no fear 施無畏
Dharma Master Wongwang’s studies abroad to the west 圓光法師西學條
Dōngjìn (C) 東晉
Eliminating the sin of life and death and attaining liberation 拔除過罪生死得度
Esoteric Buddhism 密敎
Great medical king Buddha 大醫王佛
Huìjiǎn (C) 慧簡
Hyungseong Temple 現聖寺
Joseon (K) 朝鮮
Medicinal master of glass light Tathagata 藥師瑠璃光如來
Milbon (K) 密本
Milbon’s elimination of demons 密本法師催邪條
Munduru Rite 文頭婁法
Munduru 文頭婁
Nangsan (K) 狼山
Prana 氣
Pureland 淨土
Pureland belief 淨土信仰
Purified glass world in the east 東方淨瑠璃世界
Sacheonwang Temple 四天王寺
Samgi Mountain 三岐山
Sectarial Buddhism 部派佛敎
Silla (K) 新羅
Sininjong (K) 神印宗
Sinyurim (K) 神遊林
Sòng (C) 宋
Stimulation 加持
Suí (C) 隋
Táng (C) 唐
Tathagata of medicinal master with light of glass 藥師瑠璃光如來
Three Refugees 三歸依
Virtue of vows by Bhaiṣajyaguru Buddha’s glass light 藥師琉璃光佛本願功德
Vowing the Mantra of twelve heavenly kings in Abhiseka phrase 灌頂章句十二神王結願神咒
Wongwang (K) 圓光
Xuánzǎng (C) 玄獎
Yìjìng (C) 義淨
Yīn yáng theory of wǔ xíng 陰陽五行
Ṣrimitra (S) 帛尸梨蜜多羅