Wongwang Studies in the West圓光西學

Wongwang studies in the West.

It is recorded in the thirteenth scroll of the Tang Continued Biographies of Eminent Monks.

The monk Wongwang (圓光) of Hwangnyungsa in Silla had the secular surname Bak and originally lived in the Three Han. The Three Han are Byeonhan, Jinhan, and Mahan, and Wongwang was a man of Jinhan.

His family had lived in Haedong for generations, and what his ancestors had studied was handed down from far back. His capacity was broad and great; he loved writing, ranged through the Daoist and Confucian classics, and searched and questioned the philosophers and histories.

His literary talent soared high in the land of Han (韓), but in breadth of learning he still felt ashamed before the Central Plain.

At last he cut himself off from kin and friends and set his resolve on the sea, and at the age of twenty-five he boarded a ship and reached Jinling (金陵).

In the time of Chen (陳) it was called the country of letters, so he was able to ask and clear up the doubts he had held, and inquire into the Way and complete its meaning.

At first he heard a disciple of Lord Min (旻公) of Zhuangyansi lecture. Having been steeped in secular texts, he had thought he had exhausted principle and grasped the mysterious, but when he heard the teaching of Buddhism, the rest seemed by comparison like rotten straw.

He was truly afraid for a whole lifetime spent vainly seeking famous teachings. So he sent up a letter to the ruler of Chen asking to turn to the Dharma, and an order was given granting it.

He first shaved his head and at once received the full precepts. He went around the lecture halls, gathered all their fine counsel, and wrote down the essentials of what was said.

Because he did not let the days pass in vain, he stored the Satyasiddhi Treatise and the Nirvana Sutra in his heart, and read through the Tripitaka and its commentaries.

At the end he entered again Huqiushan in the land of Wu (吳), and linking contemplation and meditation one to the other, he never forgot awakened observation.

Those who quieted their minds gathered like clouds in the woods and springs.

He also passed through the four Agamas and let his merit flow into the eight meditations; his clear goodness was easy to match, but his straight firmness was hard to shake.

This deeply fitted his long-held wish, and at last he thought he would end his days there.

So he cut off worldly affairs entirely, wandered through the holy traces, gathered his thoughts to the blue sky, and took a distant farewell of the world.

At that time a believer who lived at the foot of the mountain asked Wongwang to come out and lecture. He firmly declined and would not agree, but the man pressed his invitation again and again, and at last he followed his wish.

He first went through the Satyasiddhi Treatise and later lectured on the Prajna Sutra; in both, his thought and explanation went to the depths, and fine questions flew back and forth. He also wove words and meanings together with graceful style, and the listeners rejoiced, for it fit their hearts.

From then on he followed the old rules, opened up his teaching, and fulfilled his charge, and each time the wheel of the Dharma turned, the rivers and lakes tilted toward him.

Though it was the transmission of a man from another land, being steeped in the Way he swept away all misgivings at once, so his name and reputation flowed wide and spread beyond Lingnan. Those who came pushing through the thickets with packs on their backs followed one another like scales on a fish.

Just then the Sui emperor ruled the realm and his might reached the southern country. Its fortune ran out, and the army entered Yangdu (揚都), and at last Wongwang was seized by the rioting soldiers and was about to be put to death.

A great commander looked over and saw the temple pagoda on fire and ran to save it, but there was no trace of any fire; he saw only Wongwang bound before the pagoda and about to be killed.

Struck by the strangeness of it, he untied him at once and let him go. Such was the response that came when he faced danger.

Once Wongwang's learning had mastered Wu and Yue, he wished to see the teaching of the lands of Zhou (周) and Qin (秦), and in the ninth year of Kaihuang he came to travel in the imperial capital.

He happened upon the time when the Buddha's teaching was first gathering and the Mahayanasamgraha was just arising, and he took up its writings and stirred its faint threads to life. He also sent his wise explanations abroad and spread his fame in the capital.

His achievement was complete, and the Way had to be carried on in the east.

His home country heard of him from afar, sent up letters, and asked for him again and again. An order was given, he was warmly comforted, and he was sent back to his native land.

Wongwang had been going back and forth for many years, so old and young alike rejoiced. The Silla king, of the Kim clan, met him face to face, showed him reverence, and looked up to him as a sage.

Wongwang's nature lay in emptiness and ease, his feeling was of wide love, his words always carried a smile, and no sign of anger showed.

And yet letters, memorials, petitions, and documents, all the exchange of the country's commands, came from his breast.

The whole country leaned on him with reverence, entrusted to him all the methods of government, and asked him the way of teaching and transformation.

This was unlike a man returning home in brocade robes; they had asked him to look upon the country together with them. Seizing the opportunity, he spread his teaching, and it has remained a model to this day.

When he was advanced in years, he rode into the palace in a carriage. His clothes, medicine, and food were all prepared by the king's own hand, and the king allowed no one to help, wishing to have the blessing to himself. Such was the king's feeling and reverence.

Before he died, the king took his hand in person and comforted him, and charged him again and again about the teaching he would leave and the saving of the people. So he told the king of good omens, and they reached even the corners of the coast.

In the fifty-eighth year of Geonbok he felt slightly unwell.

After seven days, his final instructions were clear and earnest, and he died sitting upright in Hwangnyungsa where he lived. He was ninety-nine years old; this was the fourth year of Zhenguan of Tang.〔It should say the fourteenth year.〕

When he died, music filled the sky in the air northeast of the temple, and a strange fragrance filled the temple. Monks and laypeople grieved yet took it as a joy, and knew it was a divine response.

At last he was buried outside the city, and the state supplied the ceremonial and burial goods, the same as the rites for a king.

Later a certain layman lost a child in the womb. The saying of that land was, "If you bury it in the grave of a fortunate man, your line will not die out," so he secretly buried it beside the tomb.

That very day lightning struck the body of the unborn child and flung it outside the grave.

Because of this, even those who had felt no reverence all came to look up to him.

He had a disciple, Wonan (圓安). His spirit was clear and his talent outstanding.

By nature he liked to see things widely and longed to seek out the hidden. At last he went north to Gudo (九都), looked east at Bullae (不耐), and also passed west through Yan and Wei before coming later to the capital.

He was thoroughly versed in the customs of the regions, sought out the sutras and treatises, ranged across their main lines, and clearly grasped their fine points.

Late in life he returned to the study of the mind and followed Wongwang's footsteps closely. He first lived at a temple in the capital, and since his Way was already known, the tejin Xiao Yu (蕭瑀) petitioned that he live at Jinliangsi, which Xiao had built at Lantian, and the four offerings were never lacking at the six hours.

Wonan once spoke of Wongwang like this:

"The king of his home country fell ill, and the doctors' treatment did not help. So Wongwang was brought into the palace, given a separate room, and had him preach the deep Dharma twice each night. The king received the precepts and repented, and he greatly believed and honored him.

One day in the early evening the king saw that Wongwang's head shone with a golden light, and a shape like the disc of the sun came following his body. The queen and the palace women all saw it together.

Because of this the king again roused a surpassing resolve and kept him in the sickroom, and before long he was cured at last.

Wongwang made the true Dharma prevail widely between Jinhan and Mahan; he lectured twice every year and shaped and brought up those who came after. The goods donated to him were all put into building temples, and what remained was only his robe and bowl."〔Recorded in the 'dal' case.〕

Also, the Biography of the Dharma Master Wongwang recorded in the old book Suijeon, kept at the house of Jeonghyo (貞孝), anil hojang of the Eastern Capital, says this:

"The Dharma master's secular surname was Seol (薛氏), and he was a man of the capital.

He first became a monk and studied the Buddha's teaching, and at the age of thirty he thought of living quietly and cultivating the Way, and lived alone on Samgisan.

Four years later a monk came and built a separate hermitage not far from where he lived, and lived there two years. He was fierce and hard by nature, and liked to practice spells.

One night the Dharma master was sitting alone reciting sutras when suddenly a spirit's voice called his name.

'Good, good, your practice. Of those who practice there are many, but those who do it according to the Dharma are few.

Now I see there is a monk next door who practices nothing but spells and gains nothing, and with his noise he disturbs the quiet thoughts of others. Where he lives blocks the road I travel, and each time I pass, an evil thought rather rises in me.

Dharma master, speak to him for me and make him move away. If he stays long, I fear I may suddenly commit a sinful deed.'

The next day the Dharma master went and told him, 'Last night I heard the words of a spirit. Monk, it would be well for you to move elsewhere. If not, there will surely be harm to follow.'

The monk answered, 'So one of utmost practice has been bewitched by a demon. Dharma master, why do you worry about the words of a fox spirit?'

That night the spirit came again and said, 'What did the monk answer to what I told you before?'

The Dharma master, fearing the spirit's anger, answered, 'I have not yet finished telling him. If I press him, how would he dare not listen?'

The spirit said, 'I have already heard it all. Dharma master, why should you add anything? Only be silent and watch what I do.'

Then it took its leave and went.

In the middle of the night there was a sound like thunder, and the next day they saw that the mountain had collapsed and buried the hermitage where the monk was.

The spirit came again and said, 'Master, what do you make of what you have seen?'

The Dharma master answered, 'I saw it and was greatly startled and afraid.'"

The spirit said:

"My years are close to three thousand and my divine arts are the strongest; this was a small matter, nothing to be startled at. Moreover, there is nothing of what is to come that I do not know, and nothing under heaven that I do not comprehend.

Now as I think of it, if the Dharma master lives only in this place, though he has the practice that benefits himself, he has no merit that benefits others. Now he will not raise a high name, and later he will not gain the surpassing fruit.

Why not gather the Buddha's teaching in China and lead the many who are lost in the East Sea?"

He answered, "To study the Way in China has been my wish from the start. Only, sea and land are far and blocked, and I cannot get through on my own."

The spirit told him in detail a plan for going to China, and the Dharma master went to China according to its words.

He stayed eleven years, mastered the Tripitaka widely, and also learned the Confucian arts.

In the twenty-second year of King Jinpyeong, the gyeongsin year,〔the Samguk sa says he came the next year, the sinyu year〕 the Dharma master prepared to return east, and he came back to the country following the envoys who had come to the Chinese court.

The Dharma master, wishing to thank the spirit, came to the temple on Samgisan where he had lived before. In the middle of the night the spirit came again, called his name, and said, "How was your journey there and back by sea and land?"

He answered, "By the great grace of the spirit I went and returned in peace."

The spirit said, "I too receive the precepts from you, and I make with you a pact that we save each other in every life to come."

He also asked, "May I see the spirit's true form?"

The spirit said, "If the Dharma master wishes to see my form, look to the edge of the eastern sky at dawn."

The next day the Dharma master looked, and a great arm pierced the clouds and reached the edge of the sky.

That night the spirit came again and said, "Did the Dharma master see my arm?"

He answered, "I saw it, and it was very strange and extraordinary."

Because of this the people call it Bijangsan (臂長山), the Mountain of the Long Arm.

The spirit said, "Though I have this body, I cannot escape the harm of impermanence. So on such-and-such day of such-and-such month I will cast off my body on that ridge. Dharma master, come and send off the soul that departs forever."

He waited for the appointed day and went to look, and there was an old fox, black as lacquer, only panting without breath, and soon it died.

When the Dharma master first returned from China, the ruler and ministers of this dynasty honored and esteemed him and made him their teacher. He always lectured on the Mahayana sutras.

At this time Goguryeo and Baekje were constantly raiding the borders, and the king was greatly troubled. Wishing to ask Sui〔it should be written 'Tang'〕 for troops, he had the Dharma master compose a memorial begging for soldiers.

The emperor saw it and in person attacked Goguryeo with three hundred thousand troops. From this it was known that the Dharma master was also thoroughly versed in the Confucian arts.

He entered nirvana at the age of eighty-four and was buried west of Myeonghwal fortress.

Also, the biographies in the Samguk sa say this:

"The worthy scholar Gwisan (貴山) was a man of Saryang-bu. He was friends with Chuhang (箒項) of the same village, and the two said to each other:

'We hope to keep company with gentlemen of learning, but if we do not first set our minds right and hold ourselves in check, I fear we will not escape bringing shame on ourselves. Why not ask the Way at the side of a worthy man?'

At that time they heard that the Dharma master Wongwang had returned from Sui and was staying at Gaseulgap.〔Also written Gaseo or Gaseo; all are in the native tongue. Gap is called 'gosi' in common speech, so it is also called Gosisa, which is the same as saying Gapsa. Now about nine thousand paces east of Unmunsa there is Gaseohyeon, also called Gaseulhyeon. The temple site in the valley north of the pass is this.〕

The two went to his gate and said, 'We are secular scholars, ignorant and without knowledge. We beg you to grant us one word to serve as a warning for our whole lives.'

Wongwang said, 'In Buddhism there are the bodhisattva precepts, which are ten in kind, but for those like you who are subjects and sons of others, they would probably be too much to bear. Now there are five secular precepts.

First, serve the ruler with loyalty; Second, serve your parents with filial devotion; Third, keep faith with your friends; Fourth, do not retreat when facing battle; Fifth, in killing living things, have discrimination.

Practice these and do not neglect them.'

Gwisan and his friend said, 'The others we will accept as commanded, but what is called having discrimination in killing living things we do not yet clearly understand.'

Wongwang said, 'Not killing on the six fast days and in the months of spring and summer: this is discriminating the time.

Not killing working animals, meaning horses, oxen, chickens, and dogs, and not killing small things, meaning those whose flesh would not make a single slice: this is discriminating the thing.

This too means taking only what is needed and not seeking to kill much. This is a good precept for the secular world.'

Gwisan and his friend said, 'From now on we will uphold and keep this and not dare to let it fall.'

Later the two went out with the army and both won extraordinary merit for the state.

Also, in the thirtieth year of Geonbok, the gyeyu year,〔this is the thirty-fifth year of King Jinpyeong's reign〕 in autumn, the Sui envoy Wang Shiyi (王世儀) arrived. A Hundred-Seat Assembly was held at Hwangnyongsa, and eminent monks were invited to preach the sutras, and Wongwang sat in the highest seat."

In comment it is said:

After Wonjong raised up the Dharma, the fords and bridges were first laid, but they had not yet reached the halls and courtyards. So it was right to awaken the foolish and lost by the teaching of taking refuge in the precepts and wiping out sin through repentance.

Therefore Wongwang set up a divination endowment (占察寶) at Gaseogap where he lived and made it a standing rule. At that time a nun who was a donor gave fields to the divination endowment; these are the hundred gyeol of fields in present Dongpyeong-gun, and the old documents still survive.

Wongwang by nature loved emptiness and quiet, his words always carried a smile, and no sign of anger showed. When his age and years in the order were already high, he rode into the palace in a carriage, and among the worthy men of that time none dared stand above him in virtue and righteousness. The whole country leaned toward the richness of his writing.

He died at the age of eighty-some in the Zhenguan years. His stupa is at Geumgoksa on Samgisan.〔This is the valley southwest of present Angang. It is also west of Myeonghwal fortress.〕

The Tang biography says he entered nirvana at Hwangnyungsa, but the place is not known; it is probably an error for Hwangnyong (皇龍). It is like the example of Bunhwang (芬皇) being written as Wangbunsa (王芬寺).

According to the texts of the two biographies above, the Tang one and the local one, only the surname, Bak or Seol, and the place he went forth as a monk, east or west, are divided, as if they were two men, so this cannot be settled in detail. Therefore both are kept here.

But none of those various biographies has the matter of Jakgap, Imok, and Unmunsa.

Yet a country man, Kim Cheongmyeong (金陟明), wrongly polished street talk into writing and composed a Biography of the Dharma Master Wongwang, recklessly recording the deeds of the Master Boyang (寶壤師), the founding patriarch of Unmunsa, and merging them into one biography.

Later the one who compiled the Haedong Biographies of Monks took over this error and recorded it, so the people of the time were much confused.

So it is set straight here, without adding or removing a single character, by recording the texts of the two biographies, and that is thorough.

In the times of Chen and Sui, few men of Haedong crossed the sea to ask about the Way, and even those who did had not yet made a great mark. After Wongwang, those who went west to study came and went in a steady stream, so it was Wongwang who opened the road.

In praise it is said:

Crossing the sea, he first pierced the clouds of the land of Han, How many went back and forth to draw on that clear fragrance? The traces of those old years remain in the green mountains, The doings of Geumgok and Gaseo can still be heard.