Korea Journal of Buddhist Studies ISSN:1598-0642(Print) 불교학연구

This article investigates the emphasis on practice in the Buddhist apocryphal sutras(wei-jing, 僞經), focusing on the pedagogical aspects of the apocryphal sutras from the period of the Northern and Southern Dynasties including the Samadhi-Sutra of Liberation through Purification (淨度三昧經), the sutra of Supreme Penetration Vaipulya- Repentance Redemption-Adornment Enlightenment (大通方廣懺悔滅罪莊嚴成佛經), and the sutra of the Original Acts Adorning the Bodhisattvas (菩薩瓔珞本業經). This research reveals that the apocryphal sutras have functioned as sutras for minjung, or the alienated people of their eras. Some distinctive characteristics of the wei-jing are the following: Firstly, the apocryphal sutras generally put their emphasis on the ethical moralities such as the five precepts, part of the universal norms of Buddhism, while, on the other hand, focusing on the causal retributions and prayers for blessing that are suitable for people living in the latter days of the Buddhist dharma. Secondly, the apocryphal sutras try to teach a faith that requires practical reflections on the realities of our lives rather than a faith based on philosophical speculations. They also aim to transform escapism caused by social instabilities into practical reflections on realities. Thirdly, the emphasis on practice goes beyond mere criticisms against contemporary Buddhist societies, to the changes of mind and behaviors by continued accumulation of practical acts. In other words, every single act of practicing good deeds and receiving precepts is to mature the mind rooted in the Buddha nature. Therefore, the emphasis on the practical acts of the apocryphal sutras highlights that the primary needs of ordinary people are not profound philosophical arguments but in fact practical acts in their real lives here and now. The apocryphal sutras emphasize the universal ethics and moralities of precepts and acts, and, based on their views of the afterlife, purgatory, and divine beings, explain eventual rewards and punishments according to the precepts. The apocryphal sutras do not strictly insist on the importance of keeping the precepts or violating them. They rather try to lead followers, by their repentance and practical reflections in everyday lives, to have a faith in the salvific powers of the Buddhas and Bodhisattvas.In doing so, apocryphal sutras stress the significance of practical mind and acts here and now, and eventually promote the manifestation of self-nature through continued practices. The pedagogical significance of the apocryphal sutras, first of all, is that they lead us to transform our lives by encouraging ordinary people to participate actively in the practice of good deeds and precepts, to reflect on their own lives, and to improve their status of mind and acts. Secondly, the sutras stimulate voluntary motivations to form a seed of mind and acts by the benefits which result from the merits of the transformation of mind and practice. It is true that, even by alluding to the prosperities and punishments in this life, the apocryphal sutras slowly but steadily help people change their mind and behaviors.