The
1For further reading about Bojo-Seon, see Jeon (1989a).
II. Iryeon’s Persepective on Buddhism
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A. A Short Biography of Iryeon
The most representative work on Iryeon’s life available today is “Preface to the Memorial Stela of the Venerable Master Bojo of Goryeo” (
Iryeon’s family name was Kim and he was born in Jangsan, known as Gyeongsan today. His given name was Gyeonmyeong (見明, later changed to Iryeon), and he also had second name of Huiyeon and pen name of Mokam. He was born in the second year of King Heui-jong of Goryeo (1206) and studied at Muryangsa temple in Haeyang. At age 13, He received his novice precepts from Daewoong at Jinjeonsa and was made head of Saseon (四選) in the Order of Nine Mountain Schools when he was twenty years old. The following year (1227) he sat for an official clerical examination and won top honors. But instead of pursuing an official post he chose to reside quietly at Bodangam hermitage in Pochon so as to concentrate on Seon practice.
In 1236 when Iryeon was 30, during the whirlwind of the Mongol Invasions he recollected Manjusri’s five-letter mantra and recited it, beseeching divine intervention. Then Manjusri appeared on the wall and spoke to Iryeon instructing him to reside at the place of ‘Non-residence’ (無住). The following year, aged 31, he moved to Myomunam hermitage on the same mountain, where he found a tranquil spot to the north of the hermitage which he realized was the place of ‘Non Residence.’ He understood then what he had been told by Manjusri, and so, praying vigorously, he recited the words: the Mortal world does not diminish but neither does the Buddha realm expand (生界不滅 佛界不增). Finally one day he achieved awakening and told everyone, “Today I finally realize that the Three Realms are all but delusions, and there is not a single mote to blur the horizon” [吾今日乃知 三界如幻夢 見大地無纖毫碍] (
In 1259, aged 53, he promoted himself to Triple Grand Master, Seon Master, and Great Seon Patriarch. For the next two years Iryeon devoted himself to quiet practice at Jungrimsa temple in Namhae but in 1261 he moved to the capital, Gaeseong, at King Weonjong’s behest. There he opened Seonwolsa temple, inheriting the legacy of Great Master Jinul. In 1268 At age 63), Iryeon was a chief presider of the Tripitaka consummation ceremony (大藏落成會), an he supervised a convention of 100 prominent Seon masters at Unhaesa temple. In his eloquent flowing speeches, he recited the Buddha texts by day and the core tenets of treatises at night: legend has it that there was not a single priest who did not express veneration for him.
Iryeon then rebuilt Yongcheonsa temple, renaming it Burilsa temple, and later, in 1277, he stayed at Unmunsa temple upon royal orders (aged 72). During this time he greatly enhanced the transmitted heritages. At age 88 (1282), he was invited to serve tenure at Gwangmyeongsa temple, where he was given the title, Honorable Monk of the Kingdom (國尊) and another honorary title of
Many miracles and extraordinary events have been attributed to Iryeon, and although he is credited to have published over 100 volumes, including 2 volumes of Anthologies (語錄),
Before delving into Iryeon’s Hwaeom philosophy, a short review on his life as a Seon (Chinese, Chan) master is probably helpful. It is well known that Iryeon was a member of the Gajisan School, one of the Order of Nine Mountain Schools. Jinjeonsa temple, where he renounced to become a monk, was the same place where Doui, founder of the Gajisan School, once made his own hermitage. Doui went to Tang China in 783 CE and received confirmation from Zhizang (735‒814 CE), who was a disciple of Mazu (馬祖) before returning to Silla in 821 where he attempted to teach Seon instruct students on Seon practice methods. His efforts, however, was like great music falling on deaf ears as most Sillans were only concerned with scriptural Buddhism at that time, rejecting Seon as evil heresy. So, Doui then retreated to Jinjeonsa temple, on Mt. Seorak as it’s known today, and there passed on his legacy to a disciple named Yeomgeo (廉居).
We know that at opening speech at Seonwolsa Iryeon gave a speech proclaiming himself as a Seon descendent of Master Jinul, and so it’s often been speculated that his
There is no doubt that Iryeon was fascinated with the Seon (Chan) Buddhism of the Jodongjong (or Caotong Lineage), judging by his publication of the Revised Edition on Caotong’s Five Categories. The
In the Five Categories, Iryeon introduces about twenty Silla monks who brought Caotong Chan to Silla (H. 6, 216b). One of them is the monk Hyeongmi (迥微, 864-917) of the Gajisan School, who went to Tang China in 891 and studied Chan under the tutelage of Daoying, who was a direct disciple of Liangjie. Hyong-mi thus earned respect as the ‘Four Fearlessness Master of the East (海東四無畏大師),’ along with Gyongyu (慶猷, 891), Ryeoeom (麗嚴) of the Seongjusan School (909), and Yieom (利嚴) of the Sumisan School (911); all three of whom also went to China and returnd to Silla with an unerstanding of Caotong Chan they had learned from Daoying. Most of the eminent monks of the time went to China and learned Caotong Chan, including such names as Gyeongbo of the Donglisan School, Gyeongyang of Uiyangsan, Hyeonhui of Sungjusan, Haengjeok of Sagulsan, and Chanyu of Bonglimsan (Goh 1984, 46-54). Thus it would be safe to conclude that Caotong Chan was quite widespread before Iryeon’s time, so widespread that its import actually spawned a new school (Sumisan), which was to be the background to the Revised Five Categories. Caotong Chan’s influence continued onto the early Joseon dynasty, when the monk Seoljam (Kim, Sieusp), published the Summarized Essentials of the Five Categories of Caotong (曹洞五位要解).
So we can be fairly certain that Iryeon was a Seon master of the Gajisan school. However, this is not immediately apparent in his writings as he never offers a clear explanation of his Seon philosophy but instead, makes an issue of carrying the legacy of Jinul (Sagulsan) while at the same time emphasizing the Five Categories of Caotong Chan. This is especially true, given the fact that new research links Seoljam’s Bodhisattva actions, a legacy of Iryeon’s
The answer to this is dependent on having a clear understanding of the characteristics of the Order of the Nine Mountain Schools. The Nine Mountains is a unique institution that is distinct to Korean Seon as the recognized founder of this ‘new’ school was a monk who introduced a new method of Seon and raised disciples based on that philosophy, rather than being a student of an old school as had been past practice. Notwithstanding, even if a monk had learned a novel Chan philosophy in China, and then studied under another master in Silla (Korea), the monk still automatically belong to the ‘school’ of the first mentor. This explains how Hyeongmi, who introduced Caotong Chan to Silla, did not belong to the Sumisan School (which was a Caotong School) but to Gajisan instead. This was a system based more on personal tutelage than adherence to a certain denomination. Hence, the Nine Mountains traced their common lineage to the patriarch Huineng of Caoxi (Kor. Jogye) which came to be called the Jogye Order (Goh 1984, 54-54), and all students of the Nine Mountains were also Jogye Disciples. This is wholly feasible in light of the fact that
Nontheless, it should be noted that the each founder of the Nine Schools had extensive education in scriptural Buddhism, especially Hwaeom (Chinese Huayan), even those who introduced Caotong Chan. So, Mokuja (Jinul) in whom Iryeon vests his heritage was not actually Jinul from Sagulan, but Jinul of the Chogye tradition. And Iryeon’s professed
Having already established a partial connection between Seon and Hwaeom through the records of Jinul and Seoljam (Jeon 1989b), Iryeon’s philosophy which he expresses in the Revised Five Categories, also relates to Hwaeom. Here, Iryeon also states that even the Five Categories in Caotong’s Five Categories of Prejudice and Impartiality, which sees the Prejudiced (偏) and the Impartial (正) as two halves of a single whole, are not Tongshan’s own ideas but can be found in both the Teachings of the Great Vehicle (大乘敎), and in the Chapter of Disengagement from World (離世間品) of the
Many elements of Iryeon’s Seon philosophy, suggest a connection with Hwaeom, but we will leave a more detailed discussions of this until another time as this treatise intends to focus on how Hwaeom is relevant to Iryeon in relation to
2See the chapter of 雪岳陳田寺元寂禪師. (K. 45, 338b-c) 3Cf. 寶林寺普照禪師塔碑. (JG. 1:60-64) 4It seems probable that Iryeon succeeded to the Seon philosophy of Suseonsa lineage after reading Seon anthologies reprinted (ca. 1244-48) at the Namhae branch of the Tripitaka Publication Office when he was staying at nearby Jeongrimsa temple, being invited by Jeongan (鄭晏) in 1249. (Chae 1979) 5門人 後曺山 慧霞 編, 門人 廣輝釋, 後學 晦然 補. (H. 6, 218c-36c) 6The Japanese version of the Revised Edition on Caotong’s Five Categories, published in the 5 vols. of the Collected Works of Caotong School, determines Hoiyeon as an author with no biographical records found. Later Young Kyu Minn discovered other versions of the Revised Edition and proved that the work was composed by Iryeon also known as Hoiyeon. For more information, see Minn (1974). 7See also Seoljam’s Prologue to the Revised Edition on Caotong’s Five Categories 重編曹洞五位序. (H. 6, 216c-217a)
III. Iryeon’s Relationship with Hwaeom Philosophy
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A. The Relationship between Iryeon’s Discipline and Hwaeom Thought
Iryeon’s relationship with Hwaeom thought is evident in his actions and accomplishments, as recorded to his epitaph which is summarized earlier in this text. Firstly, Iryeon’s personal ‘enlightenment’ has little to do with traditional Seon as it exhibits more characteristics of Hwaeom. For example, his enlightenment was brought about by listening to the words of Manjusri, the Bodhisattva of Knowledge, to go to a place of ‘non-residence.’ In the
Secondly, Iryeon’s explicit statements about carrying on Jinul’s legacy may infer Iryeon’s familiarity with the Uisang’s Hwaeom view, given that Jinul’s
Thirdly, the Yongcheonsa temple which Iryeon himself rebuilt was in fact the Okcheonsa (H. 6, 349), one of the Ten Great Hwaeom Temples where Uisang spread the great Hwaeom doctrines of far and wide. Originally Uisang gave it the name, Okcheonsa temple, but when later reconstructed Iryeon renamed it Yongcheonsa temple
Fourthly, Iryeon was a leader of the
Fifthly, of many examples that stand out among all the miracles and fantastic dreams Iryeon experienced, there is clear evidence attesting to his faith in Hwaeom (
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B. The Writing of Samguk yusa and Hwaeom Temples
Iryeon’s close connection to Hwaeom philosophy and faith is also evident in
There are other opinions of course that beg to differ as to the time and place of
(to be continued)
8一念普觀無量劫,無去無來亦無住,如是了知三世事,超諸方便成十力. 9Cf. 琵瑟山湧泉寺古蹟記 10A60, 菩薩住處品 (T. 9, 590a); A80, 諸菩薩住處品 (T. 10, 241b). 11常住皆骨曇無竭 一万二千菩薩衆 我今志心歸命禮 願我速乘般若船. “義相和尙投師禮.” (Dongguk Univ. Press 1985, 522) 12For more detailed discussions on this issue, Sang Hyun Kim (1987, 25-71.)
(S=Sanskrit, K=Korean, C=Chinese)
Avalokitesvara (S) 觀音
Biseulsan (K) 琵瑟山
Gajisan School 迦智山門
Gwangmyeongsa (K) 廣明寺
Honorable Monk of the Kingdom 國尊
Hwaeom (K) 華嚴
Ingaksa (K) 麟角寺
Iryeon (K) 一然
Majusri (S) 文殊
Non-residence 無住
Odaesan (K) 五臺山
Order of Nine Mountain Schools 九山禪門
Posan (K) 包山
Revised Edition on Jodong’s Five Categories 重編曹洞五位
Uisang (K) 義相
Unmunsa (K) 雲門寺
Yongcheonsa (K) 湧泉寺