Introduction, translated from hanmun and commented by Yu. V. BOLTACH

The penetration of Buddhism in Korea began in the first centuries of the New Era, when three states co - existed on the territory of the Korean peninsula - Goguryeo (37 BC - 668 AD), Baekje (18 BC - 660 AD) and Silla (57 BC-935 AD).Goguryeo, which had a land border with China, and Baekje, separated from the mainland only by the narrow Yellow Sea, have maintained extensive contacts with the Middle State since ancient times, while Silla, due to its geographical isolation, was much more culturally closed. It is not surprising, therefore, that official recognition of Buddhism did not occur in Silla until 528, almost a century and a half later than in the other two Korean states.

The main branch of Buddhism that became widespread in Korea was the Far Eastern Mahayana. By the time it entered the Korean Peninsula, it was already largely adapted to the norms of traditional Chinese culture. Without dwelling on the philosophical and ideological changes that the Buddha's teaching underwent on Chinese soil, 1 I will only note that the process of Sinicization of Buddhism was accompanied by a fundamental change in the social role of this teaching: while in India the Buddhist community was independent of the state, in China it had no sacred immunity and was practically incorporated into the state apparatus. At the ideological level, this was formalized by assigning Buddhism the status of "teaching" (jiao) - an auxiliary ideological tool of the imperial power, aimed at transforming the mores of the people by teaching methods.2
It was precisely as an organic element of the Chinese state structure that Buddhism was perceived by medieval Koreans. It is no coincidence that the period of active dissemination of this teaching in Silla chronologically coincides with the formation of a management system focused on the continental model of statehood.

Unfortunately, the era of reception of Buddhism in Silla is relatively sparsely covered in the sources available to modern researchers. The official history of Goguryeo, Baekje, and Silla-the Historical Records of the Three States 3 (1145) - is written with an emphatically Confucian perspective and therefore gives us little information about Buddhism. Much more informative in this respect is the oldest extant monument of Korean Buddhist historiography - "Biographies of worthy monks of the Country to the east of the Sea", which was compiled at the beginning of the XIII century by the monk Kakhun (Chang Hweok, 1991). This essay contains biographies of prominent Buddhists of the fourth and seventh centuries-monks who preached the Buddha's teachings in Korea, patronized the new religion of the rulers, as well as students and pilgrims who made long and arduous trips to China and India in search of Buddhist Law. One of the leaders of early Korean Buddhism who was trained in China and used the knowledge gained for the benefit of their compatriots was Mentor Wong-kwang.

1 For more information about the Sinicization of Buddhist philosophy, see [Torchinov, 2000, pp. 168-207].

2 On the relationship between the Buddhist community and the state in the Far East, see [Martynov, 1982; Martynov, 1987].

3 For a complete edition of the text, research and Russian translation of this monument, see: [Kim Busik, 1995-2002].

page 98
Wongwang was born around 553 and became a monk at the age of 13. In 589, he went to study in China, from where he returned in 600. He spent the rest of his life in various monasteries around the Silla capital Gyeongju. He died in 630.

Presenting the facts related to the personality of Wongwan, Kakhun emphasizes those that gave his hero a high place in the Korean Sangha of that time: literary talent, deep acquaintance with Buddhist and Taoist philosophy, and strict observance of the norms of the monastic charter. But what was the purpose of Wongwan's knowledge and abilities, which he acquired as a result of practicing the Buddha's teachings? Kakkhun makes it clear to the reader that the ultimate goal of this Buddhist ascetic's activity was to benefit the state. Thus, Wongwan's excellent knowledge of literary Chinese, acquired during his stay on the mainland, found application in the affairs of the Silla State Chancellery.

It was Wongwang who edited and recorded the message of the Silla sovereign to the Chinese emperor, which contained a request for military assistance in the war against Goguryeo. Justifying the moral permissibility of his act, the mentor uttered a famous phrase that perfectly expresses the essence of the relationship between the Buddhist community and the ruler that has developed in the countries of the Far East: "Saving your own life, ruining others is not [appropriate for] a monk - shraman behavior. But [I]," an unworthy [seeker] of the Way, " live [in] the land of the great sovereign, and use the clothing [and] food of the great sovereign - [then would I] dare to disagree [with] the command [and not] follow it?"

Wongwang's knowledge of Buddhist and Confucian ethics allowed him to formulate five "worldly precepts" that formed the basis of the moral code of the Hwarangs, members of a youth organization whose task was to train high - ranking officials. These precepts ("serve the sovereign with loyalty", "serve your parents with filial piety", "treat your friends with confidence", "go out [to] battle, do not retreat", "kill the living, observe discrimination") do not coincide with the classical Buddhist ("do not kill").; "don't steal"; "don't be naughty"; "don't lie"; "don't get drunk") and provide an interesting example of adapting the ethical principles of Buddhism to the socio-political traditions of Silla.

The abilities that Wongwan acquired through religious asceticism were also put at the service of the state. For example, in 613, he held the baekkochwa ceremony, which was, according to the ideas of that era, an important means of maintaining peace and prosperity in the country.

A few years later, this monk once again rendered an important service to the state, healing the sick ruler with the help of a Buddhist ritual specially conducted in the palace. In addition, during a severe drought that hit the country, Wongwan managed to get the dragon of the Western Sea 5 to send rain to the land.

The mention in the text of Kakhun's work of such a character as the dragon (along with which the werewolf cat from Mount Samgisan, the messenger of the Heavenly Ruler, and similar "historical figures" also appear there) may make the modern reader doubt the authenticity of the "Biographies of worthy monks of the Country East of the Sea" as a historical source. Without insisting on the accuracy of the facts presented in the relevant episodes of Wongwan's biography, I note that they are most likely not the fruit of Kakhun's own work. A comparison of the "Biographies of worthy monks of the Country to the east of the Sea" with their written sources that have survived to our time shows that Kakkhun, true to the principle of Far Eastern historiography "to transmit, not to create yourself" 6, very accurately reproduced the original text and did not allow any arbitrary alterations or unmarked additions 7. In other words, behind these legendary episodes there are clearly some ancient Korean traditions that have not come down to us. It should also be noted that the isolation of such folklore-related inserts in the text of the biogr-

4 Strictly speaking, the use of the modern toponym "Gyeongju" in relation to the capital of Silla State is retrospective. In the era of the three states, this city was called Sorabol. For changes in the name of this city, see [Kwon Sanno, 1994, pp. 62a-64a].

5 In the Far East, the dragon is considered the master of the water element.

6 Lun yu, VII, 1. Cit. by: [Martynov, 2001, vol. 2, p. 248].

7 For the manner in which Kakhun works with sources, see [Boltach, 2006].

page 99
fii Wongwan is technically a relatively simple task, since this biography, like other works of this genre, is structurally not a single plot narrative, but a simple sequence of "motives strung together on the theme of the ascetic's personality"8. As for the content of these episodes, although they are obviously fantastic on a factual level, the very direction of the fantasy of their authors shows a lot. Introducing various supernatural motifs into the legends about the activities of Wongwan, the ancient Koreans did this with a specific and definite purpose-to emphasize the historical significance of the figure of their hero and the value of his activities for the benefit of the state.

The translation is based on the manuscript "Biographies of worthy Monks of the Country East of the Sea", which comes from the collection of the Japanese collector Asami Rintaro and is now located at the University of California, Berkeley 9. From the number of edits made to the manuscript by its original owner, we accept (and do not specify in any way in the notes) all cases of permutation of hieroglyphs marked with the appropriate correction mark. As for substitutions of hieroglyphs (which we must specify in the notes), the translation includes those that allow us to build a grammatically coherent and internally consistent version of the text.

translation

Seok 1 Wongwan [by] his mundane surname [belonged to] the Seol family, [but] some say Pak. Originally [he was from] the capital of the Silla sovereigns. 2 [At] the age of thirteen [he] cut his hair [and] became a monk. ([The] Extended Lives of Worthy Monks 3 states [that Wongwang] entered [the] Tang 4 monastery [and there] took the veil [as a monk].) [Being endowed with] miraculous abilities, [he was] distinguished for his generosity [and] generosity. [His] benevolence [and] understanding [far] exceeded the normal [level]. [Wongwang] thoroughly understood [the] "[doctrine of] the hidden " 5 [and] Confucianism. [He] loved to indulge in literary creativity, [had] noble thoughts [and] lofty aspirations.

Tired of being [in] the turmoil [and] bustle [of the world], [Wongwan, at the age of] thirty [years], retired [to] the Samgisan Mountains. 6 [His] shadow never left the cave. It so happened that a bhikkhu monk 7 came [to this mountain and] stayed [at] a nearby place. [He] built a monastery - [a] ranya 8 [and] cultivated [on] Ways.

[One] night, as the preceptor was sitting [and] chanting, a spirit called out to [him], saying, " [How] beautiful! [Among the] ordinary ascetics, although [they are] numerous, there is no one who [could] stand to the right 9[ of you], teacher of the Law. Now that bhikkhu monk, following the shortest path, is engaged in [chanting] z-vows-dharani. 10 [But by doing this, he] only hinders your 11 pure mindfulness [and] blocks the path [that] I am following, and [I] have nothing to gain [from him]. Whenever [I] pass by [him], [I] invariably feel angry. [I] ask [you], mentor, to persuade [him] to move away. If [he] does not listen [and] stays [here] for a long time, [then] there will certainly be trouble."

[On] the next morning, the master went [and] said to that monk: "[If] possible, change your dwelling [to] avoid harm. [If you] don't do this, [you will] soon be in trouble." [Monk] answered: "So far, I have practiced what Ma [ra] himself opposes." 12 Why should [I] worry [about] the words of [some] werewolves[and] devils?"

[On] the same evening, this spirit came [and] asked [Wongwan about] the answer of that [monk]. The master, fearing his wrath ,misled him by saying, " I have not yet spoken to this monk, and that is all. How dare he not listen?". The spirit said:

8 See Nikitina and Trotsevich, 1969, p. 26.

9 For the publication of this text, see [Chang Hweok, 1991].

page 100
"I myself thoroughly understood his feelings. So long as [you] can stay in silence [at home] and [then] you will see what [will happen]."

During the night, there was a rumble like thunder. [When the night's] gloom cleared, [Wongwan] went to take a look at [it]. It turned out that the mountain had fallen on obi-tel Ranya and crushed it. The spirit [again] came [to Wongwan and] told [him]: "I [am] several thousand years old [and] have surpassed everyone [in the art of performing] awesome miracles. What is there to be surprised at?". [And he] then advised [Wongwan]: 'Although [you], mentor, have now [and] gained benefits [for] yourself, but the benefits [for] others 14 [from your activities] are not enough. Why don't [you] go [to] China [to] find [there] the waves of the Law [and then] pass [them] on to the followers?" The master said, " To study the Way in China is [my] deepest desire, [but the road by] sea [and] land is far [and] dangerous, [so I] cannot reach [China] by myself." Then the spirit gave [him] all the details [related to Wongwan's planned] journey [to the] west. And in the eleventh year of Chinpyeong-wan, in the spring of the third month, Wong-wan arrived at Chen, 15 visited [many] schools in turn. [He] comprehended [and] wrote down the deepest instructions. [Wongwan was awarded] the transmission of [the teaching] several treatises [from] Tripitaka 16, [including] - "Satyasiddhi [sastras]" 17 [and]" [Mahapari]nirvana [sutra sastra] " 18. Then [he] settled [on the mountain] Huqiu 19, [in the land of] Wu. [His] concentrated thoughts [were like] the blue sky 20. So the lay upasaka21 asked [him to give them instructions], [and he] then interpreted [for them] the Satyasiddhi [sastra]. [Everyone] looked [at him] with admiration, [and] requests [to preach all] multiplied, piling on top of each other [tightly] like the scales [of a fish].

It happened that the Sui forces invaded Yandu22. The Supreme Commander noticed the fire [over] the pagoda [and] set out to save it, [but] saw only [that] mentor was tied up in front of the pagoda, but he didn't complain. [He] was astonished and released him 23.

In the [years of rule under the motto] Kai-huang [581 - 600], the rise of [the teaching] began." [Mahayana] Samparigraha shastra"24. [Wongwan] accepted [and] revered the words [and] utterances [of this treatise], and distributed [and] praised [them in] the capital [and] the fields.

[Wongwan's] glorious deeds had already [reached] perfection, [and the Path he had found], [heading] east, was [only] waiting for the opportunity [to spread to Korea]. The [Sovereign] of our country sent a petition to [the Emperor], [and Wongwan] was ordered to return [to Silla]. [In] the twenty-second year of [the reign of] Jin-pyeong [- wan], [in the year under the cyclical signs] gyeongsin [600], [Wongwan], joining [the] imperial [imperial] audience [of the Silla] ambassadors Nam 25 Che-bu 26 [and] taes 27 Hwenchon, 28. Suddenly [the members of the embassy] saw [that] a strange man appeared out of the sea, bowed [and] asked:: "I would like [you], mentor, to establish a temple for me [and] constantly explain [there] the truths [of Buddhist teaching], [in order] to give [me], [your] disciple, the opportunity to receive [good karmic] reward." The mentor nodded to him [in agreement].

The mentor stayed [in China] for several years. [And] the old, [and] the young together rejoiced [at his return]. The sovereign also received [Wongwang], [paid him] respect [and paid him] homage as if to a [Buddha] Shakyamuni.

Then [Wongwan] arrived [at his] former abode [on] Mount Samgisan. [At] midnight that spirit came [and] inquired how [the master's] journey had gone. [Wongwan] thanked [him], saying ," Thanks to your gracious patronage, everything was in accordance with [my] wishes." The spirit said: "It is I who have always protected [and] protected [you]. In addition, [you], mentor, made a contract with the sea dragon to build a temple. This dragon has now also come [with me] together." SPRO Mentor-

page 101
Ask him, " What would be a suitable place?". The spirit said: "On that mountain Un-munsan, 29 there must be a great number of magpies, 30 who are pecking at the ground. [There] is this place." The next morning, the master went with the spirit [and] the dragon, and actually saw the land [and] immediately dug up the ground. It turned out [that] there is a stone pagoda. [Since it was] convenient to build a monastery on that mountain- [san]gharama31, [Wongwan], [making on] the board 32 [the inscription] "Unmun", installed it [there]33.

The spirit still lingered on [Wongwan and] invisibly protected [him]. One day the spirit said to him: "[My] long term [life] is not infinite. I would like [to] accept the bodhisattva precepts 34, [so that they] become [for me] riches [on] the long path [of subsequent births]." Then the preceptor gave [him the commandments] [and], having completed [the ceremony], according to [the spirit's request], made [him a mutual] vow to help each other [from] life [to] life. Also, [Wongwan] said: "Is it possible [for me] to see the appearance of a spirit?". [The Spirit] said, " [You], Master, may [at] dawn look [in] an easterly direction." [At the appointed time] a huge hand appeared, [which] pierced through the clouds [and] touched the sky. The Spirit said, " Master, have you seen my hand? Although [I] have such a [powerful] body, 35 [even I] cannot escape [the law of] impermanence. 36 [I] will have to die in such and such a place on such and such a day. I ask [you] to come [to say goodbye before] the separation." The master went [there] at the appointed time [and] saw one mangy black cat 37, [which] screeched several times 38 and died. That was the spirit.

Dragon Girl [from] West Sea constantly followed [Wongwan and] listened to [his] instructions. Then there was a great drought, [and] the preceptor said [to the girl]:"You [should] have sent down rain [on the lands] within [the country]." [She] replied: "The heavenly lord does not allow [this], [and] if I secretly [cause] rain, [then] I will certainly be guilty before Heaven, [and then] there will be nothing [to pray for]." The mentor said: "My [miraculous] power can deliver [you from the heavenly punishment]." Immediately the morning clouds [gathered] over the southern mountains, [and]all the morning [rained] rain. [At that] time, a thunderbolt came from the sky, [with which the Heavenly Sovereign] wanted to punish her. The [dragon girl] told [her mentor] that she was in] danger. The master hid the dragon girl under the pulpit and began to interpret the sutra. A heavenly messenger arrived [and] reported: "I have received the Heavenly Sovereign's command. [You], mentor, are the harborer of the fugitive. [If I] fail to carry out the order, [then] what [should I] do?". The master pointed to a pear tree in the middle of the courtyard and said, " It has become this tree. You should hit him." Then [the messenger struck] a pear tree with lightning and left. The [Dragon girl] then came out [from her hiding place and bowed her thanks to [Wongwan]. Since the tree had already accepted the punishment in her stead, she reached out and stroked it, and the tree immediately came to life.39
[In] the thirtieth year [of the reign] of Chinpyeong-wan, [608] the emperor, [being] concerned about the repeated incursions of Kugoryo [into] the borders of [his] domain, wanted to ask the soldiers of [wu] Sui to punish the hostile state, [and] ordered the preceptor to edit a report [with] a request [for sending] troops. The mentor said: "To save one's own life and destroy others is not the proper behavior of a shra-mana monk. But [I], "unworthy [seeker] 42. I live [in] the land of the great sovereign, and use the clothing [and] food of the great sovereign - [then would I] dare to disagree [with] the command [and not] follow it?". And [he] set out [on paper] the request in accordance with [what] he heard [from the mouth of the sovereign] 43.

The mentor was free [from vain thoughts] by nature, [and] his heart [was] filled with all-encompassing love. 44 [He] always concealed a smile in his speech. The vice of anger [never] showed [on his face]. [He] composed the epistles, dockla-

page 102
messages [and] notes, [in] all [of them] expressing their thoughts [and] aspirations. All [people in] the state vied with each other [to show their] respect for him. [The Sovereign] entrusted [Wongwan with the establishment of] regulations [and] laws. Taking advantage of [convenient] opportunities, [mentor] he spread enlightenment. [He] was [a] model [for] subsequent generations.

[In] the thirty-fifth year of [the reign of Jinpyeong-wan] [613], [the] monastery of Hwannyeong-sa 45 held a [ceremony of] baekchwahwe46. The monks who were invited also expounded the sutras. The mentor was the leader of the [ceremony].

[Wongwang] constantly stayed [in] the Kasilsa Temple 48, [where] he explained [to people] the truths [of Buddhist teaching]. Kwisan 49 [and] Chwijeong 50 [from] 51 The Saryanbu came to the gate of Wongwan's cell and lifted up their robes, saying: "[We] lay officials are stupid [and] unreasonable. [We] had no one [to consider] a "[good] friend. " 52 I would like [you] to give [us] one word of instruction, [and it] will become [for us] a covenant [that we will keep until] the end of [our] lives." The master said, " There are bodhisattva precepts. There are ten particularly important ones. [But] you are [military service] subjects of the sovereign. [I] fear [that you] will not be able to fulfill [these commandments]. Now [I] have [for you] five worldly commandments. The first one reads: "Serve the sovereign with loyalty." The second is: "Serve your parents with filial piety." The third reads: "Treat [your] friends with confidence." The fourth reads: "When you go out to battle, do not retreat." The fifth reads: "When killing a living thing, be legible." You [should] do it without fail." Kwisan said, " [As for] everything else, [I] have already learned [your] instructions. [I] just can't [understand] what it means to be legible when killing living things." The mentor said: "Not to kill [in] the spring [and] summer months, as well as [in] the' six days of abstinence ' 53-this is discrimination [in] time. Not to kill domestic animals, [namely] bulls, horses, chickens [and] dogs, [and] not to kill tiny creatures, [namely] [those] who do not have [even] one slice of meat, is discriminating [in] creatures. Also, even if 54 [meat of slaughtered animals is] what you need, [you] still shouldn't [have] aim to kill a lot. These can be called good commandments for the laity." Kwisan [and] others kept [the Wongwan covenants] and did not break [them].

Subsequently, the emperor contracted a disease. Doctors treated [him], [but the disease] did not go away. [The emperor] asked the preceptor to "explain the Law." 55 When he came to the palace, he calmly sat down [in the prepared place] and alternately read [the text of the sermon] and interpreted [it].56 The emperor was filled with faith with all his heart and accepted the instructions. [At] the beginning of the night, [he] saw [that] the master's head [had] turned a golden color, like the sun's disk.57 The court attendants also saw [this miracle]. The emperor's illness immediately disappeared.

[The number of] years [spent by the mentor in] monasticism 58 was already [large]. [Permission] to come [to] the palace [on] a cart, [as well as] clothes, medicines [and] stone [acupuncture needles] - all this was granted [to him] by the sovereign [from] his own hands, cherishing the hope [of] happiness [for] himself. The donated property [Wongwan] completely gave [for] the needs of the temple, leaving [himself] only clothes [and] a bowl [for alms]. Through this, [he] exalted [and] spread the true Law, instructing [and] supporting the monks [and] lay people.

[When Wongwang's life span] approached [the] final limit, the sovereign personally [arrived] to bid [him] farewell. [Wongwan] gave [him] the task of spreading the Law and also saving it and the people, [giving] detailed [and] clear instructions for [him]. In the fifty-eighth year of the Konbok 60 reign, the preceptor was unwell for seven days. After teaching [the disciples] pure [and] exalted covenants, [he] sat down with dignity and died in [his] monastery. [Heard] in the sky [in the] north-

page 103
east of Hwangnyunsa Temple 61 music filled the air, [and] the monastery was filled with an unusual fragrance. The whole country mourned [the death of the mentor and at the same time] rejoiced [at these miracles]. The funeral paraphernalia [and] wands [with] feathers 62 [were exactly] the same [as] at the [funeral] ceremony of the sovereign. The age of [Wongwang was] ninety-nine [years]63, and [then was] the fourth year [of the reign under the motto] Zhen-guan [630].

Subsequently, it happened that a newborn child died in one family. [Relatives] heard a popular belief [according to which] [if] [such an infant] is buried next to the grave of a virtuous person, [then] the offspring [of the child's parents] will not be suppressed. Then [they] arbitrarily buried it [at Wongwan's tomb]. Immediately there was a thunderclap, and the remains of the child were thrown out of the grave. Reliquary-pudo 64 [Wongwana], [on] Mount Samgisan, stands there [and] still stands today 65.

Outstanding student of [Wongwan] Wonan 66 was also a native of Silla. [His] abilities [were] sharp, [and] talent was outstanding. [By] nature [he was distinguished by] a desire to see [foreign lands] everywhere. [He] thought with delight [to] withdraw [from the world] forever. Then he visited Kudo in the north, and Pulle in the east. In addition, [he] visited [the former lands of] Western Yan [384-394] [and] Northern Wei [386-534]. Then [he] inspected the imperial capital 69. [He] carefully studied the local customs [and] sought out various sutras [and] treatises. [Wonan] understood [and] assimilated the great foundation [of Buddhist teaching], penetrated [and] explained [it] subtle meaning. [Being] a high example [of a monk's behavior], [he] illuminated the dust [of the world] with the light of his wisdom. [He] became famous for [understanding] the essence of the Path. Taejin 71 Xiao Yu 72 asked [Wonan] to settle down [in the newly] built Jinliangsa temple [in] Lantian 73, [and made] an offering of "four things" 74. Where [Wonan] died is unknown to [me].

The hymn says:

"Once upon a time, Venerable Yuan never rejected worldly books. [During] sermons [and disputations], [he] drew on suitable [passages from writings] Chuang - [tzu]76 [and] Lao-[tzu] 77. [Because of this, he] could make people realize [and] understand the deep meaning of [Buddhist teaching]. As for the compilation of the worldly precepts by Master [Won] gwan, [it] was obviously a feat of establishing the Law, [accomplished through] taking advantage of [favorable] opportunities [and] deep study of internal [and] external [teachings] .78 Here is [the commandment] "to kill the living, to observe discrimination": for is it not said [that] the nets of Tan 79 [were] open [from] three sides, [and] Chung-ni 80, when hunting, did not shoot the birds sitting [in the nests]? In addition, [from] touching the deities [and] spirits [and] averting the [wrath] of the heavenly messenger, one can definitely learn the power of [Wongwan's acquired Buddhist] Paths".

comment

1 Juice (kit. Shi) is the first syllable of the Chinese transcription of the clan name Shakya, which belonged to the historical Buddha. The custom of using this character as a common surname for all members of the Buddhist monastic community was first established by the Chinese mentor Tao-an (314-385) and later became generally accepted in the Far East [Hui-jiao, 1991-2005, vol.2, p. 47].

2 Now Gyeongju City in Gyeongsangbuk-do province.

3 "Continued Biographies of Worthy Monks", or" Tang Biographies of Worthy monks", was compiled in the seventh century by the monk Tao-xuan. For the full Chinese text of this monument, see: [Xu gao seng zhuan, 1960].

4 Clearly a retrospective use of the name: the Tang Dynasty was founded in 618, 30 years after the events described. The text of the Extended Lives of Worthy Monks deals with the Chen Dynasty.

page 104
5 Refers to a philosophical doctrine that emerged at the intersection of Taoist and Buddhist issues and had a significant impact on the formation of Chinese Buddhist philosophy (for more information, see [Torchinov, 1998, pp. 136-157]).

6 The Samgisan Mountains, or Geumgoksan, are located approximately 10 km north of Gyeongju. At the place where the Wongwan cell was located, the Samgisansa Temple (now called Kymgoksa) was later founded.

Bhikkhu 7 is a full-ordained Buddhist monk who observes 250 vows [Kilsan, 2001, pp. 10036-1004a].

Aranya 8 is a hermit's monastery in the forest [Kilsan, 2001, p. 1624a].

9 i.e. compare.

Dharani is a special formula used in Buddhist psychotechnics. It is believed that continuous repetition of dharani can not only quickly lead an adept to enlightenment, but also simultaneously endow him with various miraculous (from the layman's point of view) abilities [Kilsan, 2001, p.23726].

11 It is interesting that the spirit alternates between referring to the Wongwan as a superior - "preceptor of the Law" - and, conversely, as an equal or inferior - "you".

12 Mara is a demon king who once tried to prevent the Buddha from achieving enlightenment, and then tried to turn him away from the intention of preaching the Law to living beings [Kilsan, 2001, p. 541a].

13 In the main text of the manuscript - "view"; next to it is an amendment - "show".

14 "Benefit [for] oneself" and "benefit [for] others" are two fruits of the bodhisattva's practice of gaining enlightenment and thereby being able to help all sentient beings [Soothill and Hodous, 1998, p. 2186].

15 An account of Wong-wan's departure for China is also found in the Historical Records of the Three States (see Kim Busik 1995-2002, vol. 1, p. 139).

16 The Tripitaka is a Buddhist canon consisting of three main sections: the Sutrapitaka (a collection of the Buddha's sermons), the Vinayapitaka (a collection of monastic rules), and the Abhidharmapitaka (a collection of philosophical treatises).

17 The Satyasiddhi Shastra is a basic text of the Chinese Chengshi Buddhist school that expounds the theory of the emptiness of dharmas in its" Hinayana " version. This work was translated into Chinese by Kumarajiva (344-413) [Soothill and Hodous, 1998, p.2376].

18 The Mahaparinirvana Sutra Shastra is a treatise compiled by Vasubandhu (IV-V centuries), one of the founders of the Yogachara school, and translated into Chinese during the Northern Wei dynasty (386-534) [Kilsan, 2001, p. 4266].

19 Huqiu is another name for Mount Haiyunshan in Wu County, Jiangsu Province [Morohashi Tetsuji, 1960, vol. 9, pp. 1048a-b].

20 The comparison of the enlightened consciousness of an ascetic with a clear sky is widespread in Buddhist literature (see, for example, [Nine Mountains, 1978, p. 177]).

An upasaka is a lay Buddhist who turned to the three sanctuaries (the Buddha, his teachings, and the monastic community) and accepted the five precepts (Kilsan, 2001, p. 15176).

22 Yandu-now Ningdu County, Jiangxi Province [Tsang Li-he, 1931, p. 960b].

23 A transcript of this episode is found in the "Tang Biographies of Worthy Monks", where it is reported that Wongwang was almost executed by the rebels, from whom he was saved only by the sudden appearance of the Sui commander, attracted by the miracle of the pagoda [Xu gao Seng Zhuan, 1960, p.523].

24 "Mahayana samparigraha shastra" - a treatise by Asanga (IV-V centuries), one of the founders of the Yogachara school. For Russian translation of the first two chapters of this text, see: [Torchinov, 2000, pp. 252-267].

25 Nema-the rank corresponding to the eleventh of the seventeen Silla official ranks (the highest was the first rank) [Kim Busik, 1995-2002, vol. 3, p. 94].

26 In the "Historical Records of the Three States" , it is called Chemun (Kim Busik, 1995-2002, vol. 1, p. 140).

27 Taesa-a rank corresponding to the twelfth of the seventeen official ranks of Silla (the highest was the first rank) [Kim Busik, 1995-2002, vol. 3, p. 94].

28 A report on the return of Wangwang from China is also contained in the" Historical Records of the Three States " (see: Kim Busik, 1995 - 2002, vol.1, p. 140).

29 The Unmunsan Mountains are located approximately 30 km southwest of Gyeongju.

30 The magpie is considered an annunciation bird in Korea (Lim-su, 1997, p. 208).

The Sangharama is a monastic abode in a garden (in Ancient India), a Buddhist temple (in the Far East) [Kilsan, 2001, p.6a].

32 Obviously, this is a signboard with the name of the temple written in calligraphy, which was hung over the gate.

33 As indicated at the end of the biography of Wongwang in Acts Left Over from the Three States, the Unmunsa Temple was actually founded by a monk named Poyang, and the appearance of this episode in Wongwang's biography is the result of a mistake made by Kim Cheongmyeon, the author of Wongwang's biography, which was used by Kakhun as a source [Nikitina, Trotsevich, 1969, p. 175]. Poyan's biography is contained in the " Deeds Left Over from the Three States "(Russian translation, see: [History of Flowers, 1991, p. 39-41]).

page 105
34 Bodhisattva Precepts - forty-eight vows that can be taken by both monks and lay people (for more information about the ceremony of accepting the bodhisattva precepts, see [Buswell, 1992, pp. 141-142]). From the Buddhist point of view, taking vows is a great religious merit, which can significantly improve the fate of the living entity who observes them in later lives.

35 In the main text of the manuscript - "spirit"; next to the correction - "body".

36 Impermanence (skt. anitya) is one of the basic theses of Buddhist teaching, postulating the finiteness of the existence of all causally determined phenomena [Kilsan, 2001, pp. 647b-648a]. In Buddhist texts, this expression often serves as a euphemistic substitute for the words "death", "to die".

37 The word that appears here in the text (in a different spelling - translated by us as "cat") admits at least two other interpretations: "raccoon dog" (the traditionally accepted European translation is "badger") and" fox " (the latter - as an abbreviation for the binomial [Big Chinese-Russian Dictionary, 1983 - 1984, vol. 2, p. 207b].

38 In the main text of the manuscript - "squeak", "squeal"; next to the correction is given - "inhale".

39 The pear tree episode is also found in Poyan's biography (see note 33).

40 Kugore - a variant spelling of the place name "Goguryeo".

Shramana is the name of ascetics of unorthodox schools in Ancient India, whose goal was to gain enlightenment; later the term "shramana" was applied to Buddhist monks [Kilsan, 2001, p.1069a-b].

42 " Unworthy [seeker] Puti " is a pejorative self-designation of monks in the countries of the Far East [Kilsan, 2001, p. 10336].

43 A similar report is given in the Historical Records of the Three States, with an explanation that it was this request of the Silla sovereign that served as the formal reason for a series of large-scale campaigns of the Sui Emperor Yang-di against Goguryeo (611-614) (see: Kim Busik, 1995-2002, vol. 1, pp. 140-141).). For more information about this war, see: [Kim Busik, 1995-2002, vol. 2, pp. 102-108].

44 All-embracing love is one of the basic concepts of the ancient Chinese thinker Mo Tzu (V-IV centuries BC). For more information about Mo Tzu and his philosophical doctrine, see Titarenko (1985).

45 The Hwangnyunsa Temple, or Hwangnyunsa, was located in the eastern part of Gyeongju City. For more information about this temple, see [Chan, 2001, p. 17 - 18, 86 - 87, 99 - 100].

46 Baekchwahwe, or baekkochwa, is a ritual during which one hundred monks read sermons from one hundred pulpits [Kilsan, 2001, p. 7766]. Information about this ceremony is also contained in the " Historical Records of the Three States "(see: [Kim Busik, 1995-2002, vol. 1, p. 141]).

47 With the word "monks" we translate the expression used here in the text "field [for sowing seeds] of happiness" (Skt. punyakshetra), which is usually used in Buddhist texts in the sense of "recipients of gifts made for the sake of obtaining good merit", or - in a narrow sense - "a monastic community as an object of charity for lay people" (Kilsan, 2001, p.903a).

48 According to the account of the Acts Left Over from the Three States, this temple was located "more than nine thousand paces (about 14 km. - Yu. B.) [to] the east [of] Unmunsa" [Sinjong Samguk yusa, 1943, p. 183].

49 Kwisan-Silla warlord. His biography is included in the " Historical Records of Three States "(Russian translation, see: [Kim Busik, 1995-2002, vol. 3, pp. 162-163]).

50 In the "Historical Records of the Three States", it is called Chhvihan (see: [Kim Busik, 1995-2002, vol. 3, pp. 162-163]).

51 Saryanbu is one of the six communities that divided the population of Gyeongju, the Silla capital. Members of this community bore the surname Choi (Kim Busik, 1995-2002, vol. 1, p. 78).

52 "Friend" (skt. mitra), or "good friend" (Skt. kalyana mitra) - mentor, teacher [Kilsan, 2001, p. 24276].

53 "Six days of abstinence" - 8, 14, 15, 23, 29 and on the 30th of each lunar month, when lay people often take eight vows [Kilsan, 2001, p. 19866].

54 In the main text of the manuscript - "be it even"; next to it is an amendment - "even if".

55 "Explain the Law" - read a sermon. According to Buddhist concepts, listening to a sermon is a very significant religious merit, quite sufficient, for example, to eliminate the consequences of past bad deeds of a person, manifested in his untreatable illness.

56 It can be assumed that the text of the sermon (as is also customary among modern Korean Buddhists-see [Buswell, 1992, p. 183]) was written in Chinese and therefore required an explanatory translation into Korean.

57 Cf. the very name Wongwana, which means "round radiance", i.e. a halo around the head of a Buddha or bodhisattva [Kilsan, 2001, p. 1900a-b].

58 Refers to the number of summers of seclusion that a monk has spent in the sangha. According to the Buddhist tradition, it is this "professional experience" that determines the seniority of monks within the community [Kilsan, 2001, p. 814a].

59 That is, the sovereign.

60 There is a clear mistake in the text: the Konbok years (584-633) lasted only 50 years. It may be appropriate to read "year forty-eight" instead of "year fifty-eight", since the following table shows that

page 106
in the text, the parallel dating of this event according to the Chinese calendar (the fourth year of the reign under the motto Zhen-guan) corresponds to the 47th year of the reign under the motto Konbok.

61 Hwannyunsa - another spelling of the name of the Hwannyunsa Temple (see note 45). The "Tang Biographies of Worthy Monks" indicate that this monastery was the place of Wongwang's death [Xu gao seng zhuan, 1960, p. 524a14].

62 Wands with feathers are one of the attributes of the sovereign's power [Morohashi Tetsuji, 1960, vol. 9, p. 96a].

63 This figure seems unlikely. In fact, if Vongwan was 99 years old in 630 (according to the Far Eastern account), then he must have been born in 532 or 533. The text of his biography mentions, however, that he studied in China in 589-600. It is not difficult to calculate that our hero should have been more than 60 years old at that time - the age is not at all student. Perhaps we are dealing here with the mistake of a medieval scribe who incorrectly used the sign - "nine"instead of the grapheme- "seven", so that the figure we are interested in should actually read"seventy-nine". In this case, the dates given in the text of the biography are quite consistent with each other: Vongwan was born in 552 or 553, retired to the Samgisan Mountains around 581, and after spending about 8 years there, at the age of 36 or 37 (according to the European account), went to China.

Pudo 64 (skt. stupa) is a small stone pagoda designed to preserve the sharira relics of prominent monks (Kilsan, 2001, pp. 923b-924a).

65 The Wongwan reliquary has been preserved to this day and is located in the Geumgoksa Monastery (see note 6).

66 In the main text of the manuscript - "kwan"; next to the correction - "an". The biography of Wonan is contained in the "Tang Biographies of worthy Monks" [see: Xu gao seng zhuan, 1960, p. 524a 21-6 4].

67 Toponym "Kudo" - not identifiable. It is possible, however, that this refers to the Hwando - Goguryeo fortress, founded in 198 and subsequently repeatedly served as the residence of the Goguryeo sovereign [Kim Busik, 1995 - 2002, vol.2, pp. 65, 66, 77].

68 Pulle-Goguryeo fortress, mentioned in the " Historical Records of the Three States "(see: [Kim Busik, 1995-2002, vol. 2, p. 69]).

69 This probably refers to Chang'an, which was the capital of China at the time described.

70 In the original manuscript , " the crossbar of the cart; in front." In interpreting this passage, we follow the correction of the compilers of the Tripitaka, again corrected in the years of Taisho, who read here - "sample; illuminate" [Haedong kosyn chon, 1960, p. 1021627].

71 Tejin - a title awarded to princes and generals for special merits [Morohashi Tetsuji, 1960, vol. 7, p. 646 b-c].

72 Xiao Yu is mentioned many times in the "Tang Biographies of Worthy Monks", including in the biography of Wonan (see: [Xu gao seng zhuan, 1960, p. 524 a 25]).

73 Lantian is a locality in Shaanxi Province (Morohashi Tetsuji, 1960, vol. 9, pp. 976 a-b).

74 "Four things" - basic necessities (food, clothing, bedding, and medicines) that can be used by a Buddhist monk (Kilsan, 2001, p. 1082a-b).

75 This refers to the Chinese monk Hui-yuan, whose biography is included in the "Liang Biographies of worthy monks" [Rus. trans. see: Hui-jiao, 1991-2005, vol. 2, pp. 69-85].

76 Chuang tzu-an ancient Chinese thinker of the Taoist direction (IV-III centuries BC). The treatise "Chuang Tzu" is named after him (Russian translation, see: [Sages of China, 1994]). For more information about the teachings of this philosopher, see: [Malyavin, 1985].

77 Lao Tzu is the legendary founder of Taoism.

78 Obviously, by" internal "teaching is meant Buddhism, and by "external" - all other areas of Far Eastern philosophical thought (primarily Confucianism).

79 Tang (1751-1739 BC) - the humane founder of the Shang Dynasty, who ordered to open the nets from three sides during hunting, keeping them only on one side for those who do not follow orders [Sima Qian, 1972-2002, vol.1,pp. 167-168].

80 Zhong-ni is the middle name of Confucius.

___

list of literature

Boltach Yu. V. Biographies of Korean pilgrim monks in "Haedong kosyn chon" and "Da Tan si yu qiu fa gao seng zhuan" / / Written Monuments of the East, 2006, No. 1(4).

Large Chinese-Russian dictionary. In 4 volumes, Moscow: Chief Editor. Eastern lit., 1983-1984.

The history of flowers. Koreiskaya klassicheskaya proza [Korean Classical Prose], Moscow: Khud. lit., 1991.

Kwon Sanno. Hanguk jimen yeonhyuk sajeon (Dictionary of Changes in Korean Geographical Names). Seoul: Ihwa munhwa chulphansa, 1994.

Kilsan. Pulge taesajeon (Buddhist Encyclopedia). Seoul: Hongpobwon, 2001.

Kim Busik. Samkuk sagi. In 3 volumes / Ed. text and transl. under the general editorship of M. N. Pak and L. R. Kontsevich. Moscow: Vostochny lit., 1995-2002.

page 107
Lim Soo. Animal and plant world in Korean proverbial sayings (Materials for the dictionary of symbols) / / Bulletin of the Center for Korean Language and Culture. 1997. Issue 2.

Malyavin V. V. Chuang-tzu, Moscow: Chief Editor. east. lit-ry, 1985.

Martynov A. S. Buddhism and society in the countries of Central and Eastern Asia / / Buddhism, state and society in the countries of Central and Eastern Asia in the Middle Ages. east. lit-ry, 1982.

Martynov A. S. Gosudarstvo i religii na Dalnem Vostoke [State and Religions in the Far East]. east. lit-ry, 1987.

Martynov A. S. Confucianism. "Lun yu". In 2 volumes, St. Petersburg: Peterburgskoe vostokovedenie, 2001.

Morohashi Tetsuji. Dai kan-wa jiten (Large Chinese-Japanese Dictionary). At 13-and so on. Tokyo: Taishukan Seten, 1960.

The Sages of China. Yang Zhu, Lezi, Zhuangzi / Translated by L. D. Pozdneeva, St. Petersburg: XXI vek, 1994.

Nikitina M. I., Trotsevich A. F. Ocherki istorii koreiskoi literatury do XIV V. Ocherki istorii koreiskoi literatury do XIV V. [Essays on the History of Korean literature up to the 14th century]. east. liters, 1969.

Shinjong Samguk yusa ("Acts left over from the Three States", newly revised). Gyeongseong: Judo seten, 1943.

Сыма Цянь. Historical notes. In 8 volumes: Chief Editor. east. lit., 1972-2002 / Translated by R. V. Vyatkin, V. S. Taskin, and A.M. Karapetyants.

Xu gao seng zhuan (Continued Biographies of Worthy Monks) / / Taisho shineyu daizoke (Tripitaka, newly edited [in the era of] Taisho). Vol. 50. Tokyo: Taisho shineyu daizoke kanko kai, 1960.

Titarenko M. L. Drevnekitaisky filosof MoDi, ego shkolaiuchenie [Ancient Chinese philosopher Modi, his school and teaching]. east. lit-ry, 1985.

Torchinov E. A. Vvedenie v budd'ologiyu [Introduction to Buddhology], St. Petersburg: Saint Petersburg Philosophical Society, 2000.

Torchinov V. A. Taoism: the experience of historical and religious description. St. Petersburg: Lan Publ., 1998.

Tian V. D. Buddhist temples of medieval Korea. Moscow: Vostochny. lit., 2001.

Hui-jiao. Biographies of worthy monks (Gao seng zhuan). In 2 volumes / Translated by M. E. Ermakova. east lit. St. Petersburg: Peterburgskoe vostokovedenie Publ., 1991-2005.

Haedon koseung chon (Biographies of worthy monks [of the country], [that to] the east [of] the sea) / / Taisho sineyu daizoke (Tripitaka, re-edited [in the era of] Taisho). Vol. 50. Taisho sineyu daizoke kanko kai, 1960.

Tsang Li-he et al. Zhongguo gujin diming datsidian (Large Dictionary of Ancient [and] Modern Geographical Names of China). Shanghai: Shanu yinshuguan, 1931.

Jang Hweok. Haedong koseung jung yong-gu (Research on "The Lives of Worthy Monks [of the Country] east [of] the Sea"). Seoul: Minjoksa Publ., 1991.

Buswell R. E., Jr. The Zen Monastic Experience. Buddhist Practice in Contemporary Korea. Princeton: Princeton University Press, 1992.

Nine Mountains. Dharma-lectures of the Korean Meditation Master Ku San. Songgwangsa: International Meditation Center, 1978.

Soothill W. E., Hodous L. A Dictionary of Chinese Buddhist Terms. Taipei: Buddhist Culture Service, 1998.

Permanent link to this publication: