Ennin’s (793–864) Sillan connections on his journey to Mt. Wutai: a fresh look at Ennin’s travel record

ABSTRACT

Ennin’s pilgrimage to Mt. Wutai resulted in several significant new developments for guiding Tendai followers back in Japan. This study looks into Ennin’s travel record, which sheds new light on the relationship between particular networks of Buddhists and the transmission of Tendai doctrine and practice. In this article, I will provide a survey of the Buddhist networks through which Ennin possibly learned the Lotus Repentance and the Tendai Constant-practice Samādhi. Through a historical reconstruction of Mt. Wutai in Ennin’s time, I argue that Ennin’s study of Buddhism in China was greatly influenced by his contact with Silla Buddhists on Mt. Chi and Mt. Wutai.

KEYWORDS:

• Ennin (793–864)
• Zhiyuan 志遠 (768–844)
• Mt. Wutai
• Wuhui nianfo 五會念佛
• Lotus Repentance
• fahua chanfa 法華懺法
• constant-practice samādhi
• changxing sanmei 常行三昧

Acknowledgements

The author thanks Max Brandstadt for his English editing suggestions as well as Jinhua Chen, Richard McBride, and George Keyworth for their insightful comments.

Disclosure statement

No potential conflict of interest was reported by the author.

Abbreviation

T Taishō shinshū daizōkyō (see 3. Modern Studies, Takakusu & Watanabe, et al.)

Notes

1. See the detailed investigation by Tsumaki Naoyoshi, ‘Tōdai no yakujō’, pp. 429–443.

2. Matsumoto Bunzaburō, pp. 241–280.

3. For a full survey of Ennin’s contact with Tang officials, see Lin Yun-jo, ‘Tangdai shehui’, pp. 71–108. For an analysis from the geographical perspective, see Kim Sung-ae, ‘Kyūseiki ni okeru’, pp. 11–22.

4. See Ennin’s Diary, the entry of 12^th month, 18^th day, 838 ce.

5. Ibid, 4^th month, 5^th day, 839 ce.

6. Ibid, 3^rd month, 22^th & 23^rd days, 838 ce.

7. Ibid, 5^th month, 25^th & 10^th month, 13^th days, 842 ce.

8. Kim Mun-gyeong (Jp. Kin Bunkyō) 金文経. Chang Po-go yeonʼgu, Chang Po-go charyojip.

9. Gamō, ‘Shinra makki’. Chōsenshi kenkyūkai 16: 39–70.

10. Kondō, ‘Tōshū Sekisan Hokke-in’.

11. Ibid, 158.

12. See Ennin’s Diary, the 2^nd month, 15^th day, 840 ce.

13. Kim, ‘Chō Hokō no’.

14. The Sanzen-in edition 三千院本 of Jitaku daishi den 慈覺大師傳, by Kanpō shinō 寬平親王, in Zoku Tendaishū zensho 續天台宗全書 - Shiden 史傳 2), p. 67. It was edited by Shinchō 真超 in 1823 C.E. According to Monk Jihōn’s 慈本 notes at the back of the manuscript (“recorded by śramaṇa Jihōn from Rakei” 羅溪沙門慈本記). (Dainihon bukkyō zensho 113: 285), when this precious manuscript was found, it had become wormy and decayed. There were no other editions available for correction and Shinchō could only edit it relying on the Jikaku daishi betsuden 慈覺大師別傳 and Shoku Nihon kōki 續日本後記 (Dai Nihon bukkyō zensho 113, p. 285).

15. Ibid, p. 68.

16. Also known as “Account of the Study and Return Journey of Inner Offerer Monk Ennin” (Ennin sanzō naigubu nittō seieki ōhen denki 圓仁三藏供奉入唐請益往返傳記, in Dainihon bukkyō zensho, 113: 284a), and Tendai kahyō 天台霞標 (Dai Nihon Bukkyō zensho, 115:167–168).

17. Dai Nihon Bukkyō zensho 113: 284.

18. Ono, ‘Ennin.’ Also see Wang, Ennin sanzō gubu.

19. On the other hand, the intriguing intention of this text is interesting. A great portion of the description is, however, full of exaggeration, such as its mention that the Tang emperor sadly bid farewell to Ennin’s departure. Also, the latter part of this biography detailed Le He’s family background, that his parents had passed away and he could only reply on his uncles, and that he had longed for visiting Japan. Seeing this information, it is very likely that Le He was in Japan and sought for some support for his stay in Japan as a monk visitor from the Tang. (Dai Nihon Bukkyō zensho 113: 284–285).

20. There were variant names of Fadao (such as Fazhao 法照 and Fashun 法順) and his identity is not certain. See Takakusu Junjirō’s 高楠順次郎 investigation of Fadao in the Dai Nihon bukkyō zensho 114: 304–308.

21. Based on Reischauer’s translation with adaptations, including Romanization. Reischauer, Diary, 137–138. Cf. Ono, Nittō guhō junrei, 2: 71–79 (開成四年七月二十三日條).

22. Zhiyuan’s biography can be found in four Chinese sources: Song Gaoseng zhuan 宋高僧傳 (T no. 2061, 50: 745b8-c19), Fozu tongji 佛祖統紀 (T no. 2035, 50: 246a14-25), Shimen zhengtong 釋門正統 (X. 75, no. 1513: 316a17-22), and Guang qingliang zhuan 廣清涼傳 (T no. 2099, 51: 1119b9-24).

23. For example, in Ennin’s Diary, see the entry of 839 C.E. (Kaicheng 4^th year): the 5th month, 17^th day.

24. The 5^th month, 16^th day, 840 ce. Based on Reischauer’s translation with adaptations. Reischauer, Dairy, 229–230.

25. Ono, Nittō guhō junrei.

26. Zoku Tendaishū zensho—Shiden 2: 44–57.

27. Ibid, pp. 58–76.

28. The Digital Dictionary of Buddhism defines as: The samādhi that sees into the three truths of emptiness, dependent reality, and transcendence, or the noumenal, phenomenal, and the absolute which unites them. It is derived from the ‘sixteen’ samādhis in chapter 24 of the Lotus Sutra. [Charles Muller; DDB].

29. Fukuda, Zoku Tendaigaku.

30. Adapted from Fukuda, Zoku Tendaigaku, 48.

31. Interesting parts include the diary of the 22^nd day of the fourth month, Kaicheng 4^th year. See translations by Reischauer, Diary, 152–156; and Ono, Nittō guhō junrei, 2: 143–160.

32. Based on Reischauer’s translation with adaptations. Reischauer (1955:150–151).