Paper short abstract:

The presentation re-evaluates the role of Sanron Buddhism in Japan's sociopolitical, economic and religious history during the sixth through eight century and offers new perspectives on the significance of the interregional relationships with the Three Korean Kingdoms.

Paper long abstract:

The transmission of Buddhism to Japan was one of the two most critical influences in the history of Japan, rivaled only by the nineteenth-century encounter with Western culture (Cp. Buswell 2011: 204), and its rise is closely linked to interregional relations with the mainland. Prior to the transmission from China, the Korean kingdoms were vital to the introduction of Buddhist teachings to Japan. Despite the prominence of the Sanronshū at that time, most introductory works on Japanese history limit their description to its "official recognition" as one of the six schools of Nara Buddhism. However, the fate of Sanron is a crucial part of the development of Buddhism during its initial stage in Japan.

In sociopolitical respect, the number of Sanron scholars migrating from the mainland to Japan, and of Japanese monks traveling to China and back to promote Sanron studies gives a vivid account of the interregional significance of Sanron. In terms of Japanese politics, for example, the personal adviser of prince Shōtoku was a Sanron monk named Hyeja (?-623) from Koguryō, and an imperial allocation of land to seven major temples in the eight century, based on status and rank, lists the homebase of Sanron studies, Gangōji, second only to the Tōdaiji temple. Gangōji and other prominent temples closely linked to Sanron studies, such as Saidaiji, Daianji or Hōryūji, were frequently included in the lists of Great Temples in Nara (first Four, then Five, finally Seven Great Temples). Imperial regulations on the allowance of yearly ordinations assigned to Buddhist schools also indicate the influential status of Sanron alongside schools like Hossō or Tendai.

Regarding the decline of personal transmissions and the silent disappearance of institutional Sanron starting in the Heian period (794-1185), the question of its role and development during the sixth to eight century urgently needs a re-evaluation, especially given its long-lasting presence at the Tōnan-in institute or the vivid commentarial practice of Sanron re-surfacing in medieval times. Therefore, the presentation offers new perspectives on the relationship with the Three Kingdoms and the role of Sanron in Japan's sociopolitical, economic and religious history at that time.