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    1406~1408년 티베트 승려 哈立麻의 중국 방문과 조선 = Halima’s Visit to China (1406-1408) and the involvement of Joseon

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    https://www.riss.kr/link?id=A109686142

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    다국어 초록 (Multilingual Abstract) kakao i 다국어 번역

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    This study aims to reconstruct the visit and extended stay of the Tibetan Buddhist monk Halima (哈立麻, the Fifth Karmapa) in Ming China between 1406 and 1408 by addressing two specific questions: What did Halima do during his time in China, and how did the Yongle Emperor receive and treat him? In order to compensate for the selective nature of official histories, this study draws on three categories of ‘peripheral’ sources: namely, the Veritable Records of King Taejong of Joseon (朝鮮太宗實錄), Ming Buddhist records, and Tibetan materials, including imperial correspondence from Emperor Yongle preserved in Tibetan archives.
    The findings of this study highlight three key points. First, Halima was involved in a number of significant Buddhist ceremonies—including not only the Grand Salvation Ritual (普度大齋) in 1407, but also the restoration of temples at Wutai Shan (五臺山) and the performance of memorial rites for the deceased Empress Xu. Notably, these rituals extended to involve Joseon, as evidenced by imperial envoys dispatched in 1406 and 1407 with requests for Buddhist statues and relics from Korea.
    Second, the Yongle Emperor’s treatment of Halima far exceeded the conventional reception afforded to foreign monks or envoys. The value of the gifts bestowed upon him was comparable to those granted only to imperial princes or foreign kings. Numerous surviving imperial letters written in highly respectful language, as well as contemporary Korean testimonies, confirm that the relationship between Yongle and Halima was anything but typical.
    Third, Halima’s participation in these ceremonies consistently coincided with the appearance of auspicious omens (祥瑞), which the emperor interpreted in part as signs of Halima’s spiritual attainment.
    Taken together, these findings may contribute to future research not only in Chinese and Korean history, but also in fields such as Tibetan studies, art history, and Buddhist studies. In particular, they offer important insights into the early years of the Yongle Emperor’s reign.
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    This study aims to reconstruct the visit and extended stay of the Tibetan Buddhist monk Halima (哈立麻, the Fifth Karmapa) in Ming China between 1406 and 1408 by addressing two specific questions: What did Halima do during his time in China, and ho...

    This study aims to reconstruct the visit and extended stay of the Tibetan Buddhist monk Halima (哈立麻, the Fifth Karmapa) in Ming China between 1406 and 1408 by addressing two specific questions: What did Halima do during his time in China, and how did the Yongle Emperor receive and treat him? In order to compensate for the selective nature of official histories, this study draws on three categories of ‘peripheral’ sources: namely, the Veritable Records of King Taejong of Joseon (朝鮮太宗實錄), Ming Buddhist records, and Tibetan materials, including imperial correspondence from Emperor Yongle preserved in Tibetan archives.
    The findings of this study highlight three key points. First, Halima was involved in a number of significant Buddhist ceremonies—including not only the Grand Salvation Ritual (普度大齋) in 1407, but also the restoration of temples at Wutai Shan (五臺山) and the performance of memorial rites for the deceased Empress Xu. Notably, these rituals extended to involve Joseon, as evidenced by imperial envoys dispatched in 1406 and 1407 with requests for Buddhist statues and relics from Korea.
    Second, the Yongle Emperor’s treatment of Halima far exceeded the conventional reception afforded to foreign monks or envoys. The value of the gifts bestowed upon him was comparable to those granted only to imperial princes or foreign kings. Numerous surviving imperial letters written in highly respectful language, as well as contemporary Korean testimonies, confirm that the relationship between Yongle and Halima was anything but typical.
    Third, Halima’s participation in these ceremonies consistently coincided with the appearance of auspicious omens (祥瑞), which the emperor interpreted in part as signs of Halima’s spiritual attainment.
    Taken together, these findings may contribute to future research not only in Chinese and Korean history, but also in fields such as Tibetan studies, art history, and Buddhist studies. In particular, they offer important insights into the early years of the Yongle Emperor’s reign.

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