By II McBride Richard D.
Western scholarship has hitherto defined the assimilation of Buddhism in Korea by way of the importation of Sino-Indian and chinese language highbrow colleges. This has ended in an overemphasis at the scholastic realizing of Buddhism and ignored facts of how Buddhism used to be practiced "on the ground." Domesticating the Dharma offers a much-needed corrective to this view via offering for the 1st time a descriptive research of the cultic practices that outlined and formed the way in which Buddhists in Silla Korea understood their faith from the 6th to 10th centuries. Critiquing the normal two-tiered version of "elite" as opposed to "popular" faith, Richard McBride demonstrates how the eminent clergymen, royalty, and hereditary aristocrats of Silla have been the first proponents of Buddhist cults and that wealthy and numerous practices unfold to the typical humans as a result of their influence.Drawing on Buddhist hagiography, conventional narratives, ancient anecdotes, and epigraphy, McBride describes the seminal function of the worship of Buddhist deities--in specific the Buddha ??kyamuni, the longer term buddha Maitreya, and the bodhisattva Avalokite?vara--in the domestication of the faith at the Korean peninsula and using imagery from the Maitreya cult to create a symbiosis among the local spiritual observances of Silla and people being imported from the chinese language cultural sphere. He indicates how in flip Buddhist imagery reworked Silla intellectually, geographically, and spatially to symbolize a Buddha land and sacred destinations designated within the Avatasaka S?tra (Huayan jing/Hwa?m ky?ng). Emphasizing the significance of the interconnected imaginative and prescient of the universe defined within the Avatasaka S?tra, McBride depicts the synthesis of Buddhist cults and cultic practices that flourished in Silla Korea with the practice-oriented Hwa?m culture from the 8 to 10th centuries and its next upward push to a uniquely Korean cult of the Divine meeting defined in scripture.Given its ground-breaking procedure, Domesticating the Dharma might be very important not just for college kids and students of Korean historical past and faith and East Asian Buddhism, but in addition extra often for historians attracted to how elements of patronage, ritual techniques, and devotional show display overarching similarities among assorted non secular traditions.
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Extra resources for Domesticating the Dharma: Buddhist Cults and the Hwaom Synthesis in Silla Korea
Tosolch’ŏn). This heaven is connected to our realm of existence and is where Maitreya waits to be reborn into our world. Adherents also 33 34 Domesticating the Dharma vowed to be reborn in Ketumati ( Jitoumo, Kor. Kyeduma, or Chitoumo, Kor. Sidumal), the pure land created by Maitreya when he is born on earth in the distant future. In this case aspirants hoped to be among the three assemblies of beings that will attend Maitreya’s future preaching of the Buddhadharma. The goal for both monastics and laypeople in either case was that they might hear the Buddhist teaching directly from the mouth of the future Buddha Maitreya and thus attain buddhahood.
The second is Samch’ŏn [Three Rivers] Fork. ([Interlinear note by Iryŏn:] This is the present-day Yŏnghŭng Monastery. ) The third is south of Dragon Palace. ([Interlinear note by Iryŏn:] This is present-day Hwangnyong Monastery. ) The fourth is north of Dragon Palace. ([Interlinear note by Iryŏn:] This is present-day Punhwang Monastery. ) The fifth is Sach’ŏn [Sand River] Promontory. ([Interlinear note by Iryŏn:] This is present-day Yŏngmyo Monastery. ) The sixth is Sinyu [Spirit Wandering] Forest.
579–631) enhanced their prestige and authority by drawing upon Buddhist imagery and symbolism and the cults of Śākyamuni and the cakravartin king. Veneration of the Buddha Śākyamuni, the his- 18 Domesticating the Dharma torical Buddha Siddhārtha Gautama, is an ancient and enduring practice of Buddhism. Śākyamuni often represented all of the buddhas and in this guise was symbolically linked to royalty. The symbolic linkage of Śākyamuni to the royal family was first used by the Northern Wei, who featured images of the Buddha prominently in grottos constructed for its kings at Yungang and imagined their kings as living buddhas.
Domesticating the Dharma: Buddhist Cults and the Hwaom Synthesis in Silla Korea by II McBride Richard D.