302 henrik h. sØrensen
half of the ninth century. A stele inscription dedicated to the monk
Hyesŏ (774–850),^52 an important Sŏn master associated with
the founding of Ssange Temple on Mt. Chiri , refers
to his use of Esoteric Buddhist practices based on teachings ascribed
to Śubhākarasiṃha.^53 Hyesŏ had evidently picked up these methods
while staying in Tang, where he trained under the Chan master Yunxiu
Shenjian (d. 844),^54 a first-generation disciple of Mazu^
(709–788), the founder of the Hongzhou branch of Southern
Chan. Since Mazu originally hailed from Sichuan, where he is known
to have had some connection to the Baotang school , a domi-
nant force in that region during the second half of the eighth century,
it is not unlikely that there may have been a connection between Eso-
teric Buddhist practices transmitted in this tradition and that of the
Mazu branch of Southern Chan.^55
Conclusion
Esoteric Buddhist elements in the form of spells occur relatively early
in scriptures related to Pure Land Buddhism. However, in the early
material there is no doctrinal harmonization between the devotional
practice and use of the spells. Only later, with the rise of the Zhenyan
tradition during the eighth century, do we see Esoteric Buddhist ritu-
als for rebirth in Sukāvatī being created. This trend is also reflected in
the talismans to assist in rebirth in the Pure Land.
While certain Esoteric Buddhist elements can be found in the
founder Zhiyi’s writings on repentance and meditation, the Tiantai
school was never seriously influenced by Esoteric Buddhism during
its early and middle phases. Only after the Tang do comprehensive
Esoteric Buddhist teachings and ritual practices find their way into
the Tiantai school, culminating in the comprehensive and large-scale
Shuilu rituals of the Southern Song.
(^52) CKS, 66–72. This inscription was composed by Ch’oe Chiwŏn (857–?),
the famous Silla scholar and poet, who had studied for several years in Tang.
(^53) CKS, 69. Cf. Sørensen, “Early Esoteric Buddhism in Korea,” in this volume.
(^54) Biography in T. 2060.50:842a.
(^55) Representatives from the Baotang school are known to have entered Tibet during
the second half of the eighth century, where their brand of Chinese Chan was spread
with some success. It is highly probable that the inevitable encounter with Indo–
Tibetan tantrism might have left its traces on the teachings of the Baotang school as
well. Cf. Broughton 1983.