. esoteric buddhism under the kory (–) 603
performance of these rituals (see Kim Hyŏng’u 1992, 200–312). Some
of these fully belonged, of course, to Esoteric Buddhism, including
the rites dedicated to various wrathful divinities (vidyārājas such as
Aparājitā, Ātavaka, Mahāmāyūrī, and Mārīcī),̣^21 the host of spirits,
and so on, whereas others such as the Buddhoṣṇīṣa, the Inwang
(based on the Renwang jing), the Heavenly Kings ritual, and worship
of the planets and constellations contained extensive Esoteric Buddhist
parts without being wholly so.
The bestowal of the bodhisattva precepts (posal chae ) on the
Koryŏ kings, together with an Esoteric Buddhist initiation (kwanjŏng
; abhiṣeka), was an important ritual in the royal cult that served to
cement the relationship between the rulers and Buddhism. Almost all
of the Koryŏ kings are recorded as having received these precepts and
accompanying initiation at least once during their respective reigns.
However, we do know that the more devout ones had these rites car-
ried out several times during their respective reigns.^22
When looking closely at the information on the Buddhist rituals
mentioned in the KS, it soon becomes evident that a significant num-
ber of them were concerned with propitiating divinities in heaven. In
fact, one may argue that the chief concerns of the Buddhist ritual spe-
cialists working on behalf of the Koryŏ court, sought to manipulate
what may be called “heavenly forces.”
Foremost among the deities believed to dwell in the heavenly abodes
is Indra, the lord of the gods in heaven. As an assimilated Hindu god
Indra is among the oldest protectors in Buddhism, and can be found
as such in the earliest Indian scriptural sources. In Korea this cult,
(^21) As warfare and invasions plagued the Koryŏ throughout most of the dynasty’s
existence, it is not surprising to find the goddess of war, the martial goddess Mārīcī,
whose abode was believed to be the Pole Star, among the Esoteric Buddhist deities to
which rituals were frequently directed. In fact, she was one of the most popular deities
worshipped in connection with appeal for assistance from the astral powers in cases
of armed conflict as well as for prayers for a more individual, auspicious destiny. One
case mentioned in the KS informs us to the extent that:
On the mihaeng day [in the sixth month of 1151 C.E.] a Mārīcī ritual was held
in Myŏt’ong Temple. On this day in the Suchang Palace sacrifices were
made to the seventy-two stars [i.e., the stars making up the twenty-eight lunar
mansions] in the Myŏngin Hall. Furthermore, sacrifices were made to
the Heavenly Sovereign, the Great Emperor Taiyi , and to the sixteen spirits
with prayers [against] epidemics. (KS I, ch. 17, 361a)
(^22) Such as during the reigns of kings Uijong and Mŏngjong. For this data see Kim
1992, 270.