. early esoteric buddhism in korea 587
) (cf. HPC vol. 3, 385b–387c). Some parts of the text are in the
form of a dialogue between the author and an imaginary interlocutor.
Furthermore, the text is important for its detailed inter-linear com-
ments on the meaning of the major mantras of the sūtra (HPC vol.
3, 399b–401a, 403c–404a, 405c, 407ab, and 408c). Special attention is
given to the mantras associated with the worship of Vajrasattva, one
of the central divinities of the Zhenyan brand of Esoteric Buddhism
(HPC vol. 3, 400a–401a). Details on Saŭi’s activities in Korea are not
known, except the name of the temple in which he is said to have
dwelt after he returned to Silla.^38
Vajrabodhi and later Amoghavajra are known to have had a Korean
disciple in common, namely the celebrated pilgrim-monk Hyech’o
(fl. eighth century), who is famous for his journey to India as told
in the Wang ŏ Ch’ŏnch’uk kuk chŏn (An Account of
a Trip to the Five Regions of India).^39 The Chinese records referring
to Hyech’o’s connection to the Zhenyan tradition are extremely brief,
and generally do not provide much more than his name. However,
we have two short works from his hands, the Taesŏng yuga kŭmgang
sŏnghae Munsusiri ch’ŏnbi ch’ŏnbal taegyo wang kyŏngsŏ
(Preface to the Mahāyāna-
yogavajra prakṛtisāgara Mañjuśrī-sahaśrabahusahaśrapatra mahā-
tantrarāja sūtra; HPC vol. 3, 3381b–3382b), written for one of the
major scriptures belonging to the cult of Mañjuśrī with a thousand
arms and a thousand hands,^40 and the Ha Ognyŏ tamgi u p’yo
(Presenting the Jade Woman with a Fervent Prayer for Rain
to Fall ).^41 The preface does not provide us with further information
on Hyech’o’s connection to the Zhenyan tradition, but simply affirms
his affinity with Vajrabodhi. The second piece is a short tract in the
form of a petition to the Jade Woman, a Daoist divinity, asking that
(^38) In a note placed at the end of the text he is described as a Silla monk from
Yŏngmyo Temple / (cf. HPC vol. 3, 409a). There are two known tem-
ples with this name in North Kyŏngsang province, both ruined. One is near Kyŏngju,
and another in Kimch’ŏn. Due to the relative proximity of the first temple with
Kyŏngju, the Silla capital, it is most likely that it is the first of these temples in which
Saŭi lived. See Tŭi gyŏngdang ch’ŏnsŏ kanhaeng wiwŏnhoe 1994, 1275. See also Yi
Tongsul 1997, 297a. 39
HPC vol. 3, 374b–381a. See also Yang Han-sung, Jan Yün-hua, Iida Shotaro, and
Laurence W. Preston 1984. 40
T. 1177a.
(^41) T. 1177a.20:382c. As the title indicates, this work reveals influence from Daoism.
It is dated 774 C.E., the same year Hyech’o’s master Amoghavajra passed away.