Korean Buddhism is distinguished from other forms of Buddhism by its attempt to resolve what it sees as inconsistencies in Mahayana Buddhism.[1] Early Korean monks believed that the traditions they received from foreign countries were internally inconsistent. To address this, they developed a new holistic approach to Buddhism.[1] This approach is characteristic of virtually all major Korean thinkers, and has resulted in a distinct variation of Buddhism, which is called Tongbulgyo ("interpenetrated Buddhism"), a form that sought to harmonize all disputes (a principle called hwajaeng or 和諍), by Korean scholars.[1][2] Korean Buddhist thinkers refined their predecessors' ideas into a distinct form.
As it now stands, Korean Buddhism consists mostly of the Seon lineage, primarily represented by the Jogye and Taego orders. Seon has a strong relationship with other Mahayana traditions that bear the imprint of Chinese Ch'an teachings, as well as the closely related Japanese Zen. Other sects, such as the modern revival of the Cheontae lineage, the Jingak order (a modern esoteric sect), and the newly formed Won, have also attracted sizable followings.
Korean Buddhism has also contributed much to East Asian Buddhism, especially to early Chinese, Japanese, and Tibetan schools of Buddhist thoughts.[3][4][5][6]
Monks going down to their rooms after evening worship at
Haeinsa.
When Buddhism was originally introduced to Korea from Former Qin in 372,[7] or about 800 years after the death of the historical Buddha, Shamanism was the indigenous religion. As it was not seen to conflict with the rites of nature worship, Buddhism was allowed to blend in with Shamanism. Thus, the mountains that were believed to be the residence of spirits in pre-Buddhist times became the sites of Buddhist temples.
Korean Shamanism held three spirits in especially high regard: Sanshin (the Mountain Spirit), Toksong (the Recluse) and Chilsong (the Spirit of the Seven Stars, the Big Dipper). Korean Buddhism accepted and absorbed these three spirits and, even today, special shrines are set aside for them in many temples. The Mountain Spirit receives particular recognition in an attempt to appease the local mountain spirits, on whose land the temple stands. This blend of Buddhism and Shamanism became known as Korean Buddhism, although the fundamental teachings of the Buddha remained.
Though it initially enjoyed wide acceptance, even being supported as the state ideology during the Goryeo period, Buddhism in Korea suffered extreme repression during the Joseon Dynasty, which lasted for over five hundred years. During this period, Neo-Confucian ideology overcame the prior dominance of Buddhism.
Only after Buddhist monks helped repel a Japanese invasion at the end of the 16th century (see Imjin wars) did the persecution of Buddhism and Buddhist practitioners stop. Buddhism in Korea remained subdued until the end of the Joseon period, when its position was strengthened somewhat by the colonial period, which lasted from 1910 to 1945. After World War II, the Seon school of Korean Buddhism once again gained acceptance.
As Christianity has become increasingly influential in Korea, it is estimated that the declining proportion of the religious population among self-professed Buddhist community in South Korea now accounts for about 23% of the country's population. In officially atheist North Korea, Buddhists make up 2% of the population.[citation needed]
When Buddhism was introduced to Korea in the 4th century CE, the Korean peninsula was politically subdivided into three kingdoms: Goguryeo in the north, Baekje in the southwest, and Silla in the southeast. There is concrete evidence of an earlier introduction of Buddhism than traditionally believed. A mid-4th century tomb, unearthed near P’yǒngyang, is found to incorporate Buddhist motifs in its ceiling decoration.
In 372 the monk Sundo (順道, or Shundao in Chinese) was sent by Fu Jiān (苻堅) of Former Qin to the court of the King Sosurim of Goguryeo. He brought texts and statues with him and the Goguryeo royalty and their subjects quickly accepted his teachings. Buddhism in China was in a rudimentary form, consisting of the law of cause and effect and the search for happiness. This had much in common with the predominant Shamanism, which likely led to the quick assimilation of Buddhism by the people of Goguryeo.
In 384, the Serindian monk Marananta arrived in Baekje and the royal family received the similar strain of Buddhism he brought. King Asin proclaimed, "people should believe in Buddhism and seek happiness."
A small, separate federation called Gaya emerged for a short time on the southern coast between Baekje and the fast growing Silla. It fell to an invasion in the mid sixth century before reaching maturity, however, and was annexed by the Silla.
Buddhism did not enter the kingdom of Silla until the 5th century. The common people were first attracted to Buddhism here, but there was resistance among the aristocrats. In 527, however, a prominent court official named Ichadon presented himself to King Pophung and announced he had become Buddhist. The king had him beheaded, but when the executioner cut off his head, it is said that milk poured out instead of blood. Paintings of this are in the temple at Haein-sa and a stone monument honoring his martyrdom is in the National Museum of Kyongju.
During the reign of the next king, King Chinhung, the growth of Buddhism was encouraged—eventually being recognized as the national religion of Silla. Additionally, selected young men were physically and spiritually trained at Hwarangdo according to Buddhist principles to be able to defend the kingdom. King Chinhung later became a monk himself.
Many Korean Buddhist monks traveled to China in order to study Buddhism in the late Three Kingdoms Period, especially in the late 6th century. The monk Banya (波若; 562–613?) is said to have studied under the Tiantai master Zhiyi, and Gyeomik of Baekje (謙益;) and travelled to India to learn Sanskrit and study Vinaya. Monks of the period brought back numerous scriptures from abroad and conducted missionary activity throughout Korea and Japan. The date of the first mission to Japan is unclear, but it is reported that a second detachment of scholars was sent to Japan upon invitation by the Japanese rulers in 577. The strong Korean influence on the development of Buddhism in Japan continued through the Unified Silla period; only in the 8th or 9th century did independent study by Japanese monks begin in significant numbers.
Several schools of thought developed in Korea during these early times:
- the Samnon (三論宗, or Sanlun in Chinese) school focused on the Indian Mādhyamika (Middle Path) doctrine,
- the Gyeyul (戒律宗, or Vinaya in Sanskrit) school was mainly concerned with the study and implementation of moral discipline (śīla), and
- the Yeolban (涅槃宗, or Nirvāna in Sanskrit) school, which was based in the themes of the Mahāparinirvāna-sūtra
Toward the end of the Three Kingdoms Period, the Wonyung (圓融宗, or Yuanrong in Chinese) school was formed. It would lead the actualization of the metaphysics of interpenetration as found in the Huayan jing(華嚴經) and soon was considered the premier school, especially among the educated aristocracy. This school was later known as Hwaeom (華嚴宗, or Huayan in Chinese) and was the longest lasting of these "imported" schools. It had strong ties with the Beopseong (法性宗), the indigenous Korean school of thought.
The monk Jajang (慈藏) is credited with having been a major force in the adoption of Buddhism as a national religion. Jajang is also known for his participation in the founding of the Korean sangha, a type of monastic community.
Another great scholar to emerge from the Silla Period was Won-hyo. He renounced his religious life to better serve the people and even married a princess for a short time and had a son. He wrote many treatises and his philosophy centered on the unity and interrelatedness of all things. He set off to China to study Buddhism with a close friend, Ui-sang, but only made it part of the way there. The legend is that Won-hyo awoke one night very thirsty, found a container with cool water, drank, and returned to sleep. The next morning he saw the container from which he had drunk was a human skull and he realized all enlightenment depended on the mind. He saw no reason to continue to China, so he returned home. His companion, Ui-sang, continued to China and after studying ten years, offered a poem to his master in the shape of a seal that geometrically represents infinity. The poem contained the essence of the Avatamsaka Sutra.
Buddhism was so successful during this period that many kings converted and cities/places were even renamed after famous places during the time of Buddha.
A stone image of a Buddha, near Gyeongju, South Korea. 7th century Silla.
In 668, the kingdom of Silla succeeded in unifying the whole Korean peninsula, giving rise to a period of political stability that lasted for about one hundred years. This led to a high point in the scholarly studies of Buddhism in Korea. In general, the most popular areas of study were Wonyung, Yusik (Ch. 唯識; Weishi; "consciousness-only"; the East Asian form of Yogācāra), Jeongto (Pure Land), and the indigenous Korean Beopseong ("dharma-nature school"). The monk Wonhyo taught the "Pure Land"-practice of yeombul, which would become very popular amongst both scholars and laypeople, and has had a lasting influence on Buddhist thought in Korea. His work, which attempts a synthesis of the seemingly divergent strands of Indian and Chinese Buddhist doctrine, makes use of the essence-function (體用, or che-yong) framework, which was popular in native East Asian philosophical schools. His work was instrumental in the development of the dominant school of Korean Buddhist thought, known variously as Beopseong, Haedong (海東, "Korean") and later as Jungdo (中道, "Middle way")
Wonhyo's friend Uisang (義湘) went to Changan, where he studied under Huayan patriarchs Zhiyan (智儼; 600–668) and Fazang (法藏; 643–712). When he returned after twenty years, his work contributed to Hwaeom and became the predominant doctrinal influence on Korean Buddhism, together with Wonhyo's tong bulgyo thought. Hwaeom principles were deeply assimilated into the Korean meditational school, the Seon school, where they made a profound effect on its basic attitudes.
Influences from Silla Buddhism in general, and from these two philosophers in particular, even crept "backwards" into Chinese Buddhism. Wonhyo's commentaries were very important in shaping the thought of the preeminent Chinese Buddhist philosopher Fazang, and Woncheuk's commentary on the Saṃdhinirmocana-sūtra had a strong influence in Tibetan Buddhism.
As in Tang China and the Nara and early Heian period in Japan (roughly contemporary to the Silla period), the intellectual developments of Silla Buddhism brought with them significant cultural achievements in many areas, including painting, literature, sculpture, and architecture. During this period, many large and beautiful temples were built. Two crowning achievements were the temple Bulguksa and the cave-retreat of Seokguram (石窟庵). Bulguksa was famous for its jeweled pagodas, while Seokguram was known for the beauty of its stone sculpture.
A new epoch in Korean Buddhism began during the latter Silla period with the birth of schools of Seon in Korea. In China, the movement toward a meditation-based view of practice, which came to be known as Chan, had begun during the sixth and seventh centuries, and it was not long before the influence of the new meditational school reached Korea, where it was known as Seon. Meaning "meditation," the term is more widely known in the West in its Japanese variant Zen. Tension developed between the new meditational schools and the previously existing academically oriented schools, which were described by the term gyo, meaning "learning" or "study."
Kim Kiaokak(金喬覺)(630–729), a prince who became a monastic, came to the region of Anhui to Mount Jiuhua in China. Many Chinese Buddhists believe he was indeed the transformation body of Kṣitigarbha. Two uncles sent by his mother and wife to call him back also became monastics there. His well-preserved, dehydrated body is seen at the monastery he built on Mount Jiuhua today. The two uncles, unable to resist wine and meat as they were official before becoming monastics, practiced in another place on the mount. People built the palace of the two saints (二聖殿) in their practice place to memorialize them. Many Buddhists visit there.
Beomnang' (法朗; fl. 632–646), said to be a student of the Chinese master Daoxin (道信; 580–651), is generally credited with the initial transmission of Seon into Korea. Seon was popularized by Sinhaeng (神行; 704–779) in the latter part of the eighth century and by Doui (道義; died 825) at the beginning of the ninth century. From then on, many Koreans studied Chan in China, and upon their return established their own schools at various mountain monasteries with their leading disciples. Initially, the number of these schools was fixed at nine, and Korean Seon was termed the "nine mountains" (九山 or gusan) school at the time. Eight of these were of the lineage of Mazu Daoyi (馬祖道一; 709–788), as they were established through connection with either him or one of his eminent disciples. The one exception was the Sumi-san school founded by Ieom (利嚴; 869–936), which had developed from the Caodong (曹洞) lineage.
As Buddhism in medieval Korea evolved, it served to legitimize the state.[8] Initially, the new Seon schools were regarded by the established doctrinal schools as radical and dangerous upstarts. Thus, the early founders of the various "nine mountain" monasteries met with considerable resistance, repressed by the long influence in court of the Gyo schools. The struggles which ensued continued for most of the Goryeo period, but gradually the Seon argument for the possession of the true transmission of enlightenment would gain the upper hand. The position that was generally adopted in the later Seon schools, due in large part to the efforts of Jinul, did not claim clear superiority of Seon meditational methods, but rather declared the intrinsic unity and similarities of the Seon and Gyo viewpoints. Although all these schools are mentioned in historical records, toward the end of the dynasty, Seon became dominant in its effect on the government and society, and the production of noteworthy scholars and adepts. During the Goryeo period, Seon thoroughly became a "religion of the state," receiving extensive support and privileges through connections with the ruling family and powerful members of the court.
Although most of the scholastic schools waned in activity and influence during this period of the growth of Seon, the Hwaeom school continued to be a lively source of scholarship well into the Goryeo, much of it continuing the legacy of Uisang and Wonhyo. In particular the work of Gyunyeo (均如; 923–973) prepared for the reconciliation of Hwaeom and Seon, with Hwaeom's accommodating attitude toward the latter. Gyunyeo's works are an important source for modern scholarship in identifying the distinctive nature of Korean Hwaeom.
Another important advocate of Seon/Gyo unity was Uicheon. Like most other early Goryeo monks, he began his studies in Buddhism with Hwaeom. He later traveled to China, and upon his return, actively promulgated the Cheontae (天台宗, or Tiantai in Chinese) teaching, which became recognized as another Seon school. This period thus came to be described as "five doctrinal and two meditational schools" (ogyo yangjong). Uicheon himself, however, alienated too many Seon adherents, and he died at a relatively young age without seeing a Seon-Gyo unity accomplished.
The most important figure of Seon in the Goryeo was Jinul (知訥; 1158–1210). In his time, the sangha was in a crisis of external appearance and internal issues of doctrine. Buddhism had gradually become infected by secular tendencies and involvements, such as fortune-telling and the offering of prayers and rituals for success in secular endeavors. This kind of corruption resulted in the profusion of increasingly larger numbers of monks and nuns with questionable motivations. Therefore, the correction, revival, and improvement of the quality of Buddhism were prominent issues for Buddhist leaders of the period.
Jinul sought to establish a new movement within Korean Seon, which he called the "samādhi and prajñā society", whose goal was to establish a new community of disciplined, pure-minded practitioners deep in the mountains. He eventually accomplished this mission with the founding of the Songgwangsa monastery at Mt. Jogye (曹溪山). Jinul's works are characterized by a thorough analysis and reformulation of the methodologies of Seon study and practice. One major issue that had long fermented in Chinese Chan, and which received special focus from Jinul, was the relationship between "gradual" and "sudden" methods in practice and enlightenment. Drawing upon various Chinese treatments of this topic, most importantly those by Zongmi (780–841) and Dahui (大慧; 1089–1163), Jinul created a "sudden enlightenment followed by gradual practice" dictum, which he outlined in a few relatively concise and accessible texts. From Dahui, Jinul also incorporated the gwanhwa (觀話) method into his practice. This form of meditation is the main method taught in Korean Seon today. Jinul's philosophical resolution of the Seon-Gyo conflict brought a deep and lasting effect on Korean Buddhism.
The general trend of Buddhism in the latter half of the Goryeo was a decline due to corruption, and the rise of strong anti-Buddhist political and philosophical sentiment. However, this period of relative decadence would nevertheless produce some of Korea's most renowned Seon masters. Three important monks of this period who figured prominently in charting the future course of Korean Seon were contemporaries and friends: Gyeonghan Baeg'un (景閑白雲; 1298–1374), Taego Bou (太古普愚; 1301–1382) and Naong Hyegeun (懶翁慧勤; 1320–1376). All three went to Yuan China to learn the Linji (臨濟 or Imje in Korean) gwanhwa teaching that had been popularized by Jinul. All three returned, and established the sharp, confrontational methods of the Imje school in their own teaching. Each of the three was also said to have had hundreds of disciples, such that this new infusion into Korean Seon brought about considerable effect. Despite the Imje influence, which was generally considered to be anti-scholarly in nature, Gyeonghan and Naong, under the influence of Jinul and the traditional tong bulgyo tendency, showed an unusual interest in scriptural study, as well as a strong understanding of Confucianism and Taoism, due to the increasing influence of Chinese philosophy as the foundation of official education. From this time, a marked tendency for Korean Buddhist monks to be "three teachings" exponents appeared.
A significant historical event of the Goryeo period is the production of the first woodblock edition of the Tripitaka, called the Tripitaka Koreana. Two editions were made, the first one completed from 1210 to 1231, and the second one from 1214 to 1259. The first edition was destroyed in a fire, during an attack by Mongol invaders in 1232, but the second edition is still in existence at Haeinsa in Gyeongsang province. This edition of the Tripitaka was of high quality, and served as the standard version of the Tripitaka in East Asia for almost 700 years.
The Buddhist establishment at the end of the Goryeo period had become ridden with excesses. There were too many monks and nuns, a large percentage of whom were only in the sangha as a means of escaping taxation and/or government service. There were also far too many temples being supported, and too many elaborate rituals being carried out. The support of Buddhism had become a serious drain on the national economy. The government itself was suffering from rampant corruption, while also struggling with wars on its northern and eastern borders. Moreover, a new and rapidly growing Neo-Confucian ideological movement of stridently anti-Buddhist inclination gained political power.
In 1388, an influential general named Yi Seonggye (1380–1400) carried out a coup d'etat, and established himself as the first ruler of the Joseon Dynasty under the reign title of Taejo in 1392 with the support of this Neo-Confucian movement. Subsequently, Buddhism was gradually suppressed for the next 500 years. The number of temples was reduced, restrictions on membership in the sangha were installed, and Buddhist monks and nuns were literally chased into the mountains, forbidden to mix with society. Joseon Buddhism, which had started off under the so-called "five doctrinal and two meditational" schools system of the Goryeo, was first condensed to two schools: Seon and Gyo. Eventually, these were further reduced to the single school of Seon.
Despite this strong suppression from the government, and vehement ideological opposition from Korean Neo-Confucianism, Seon Buddhism continued to thrive intellectually. An outstanding thinker was Giwha (己和; (Hamheo Deuktong 涵虚得通) 1376–1433), who had first studied at a Confucian academy, but then changed his focus to Buddhism, where he was initiated to the gwanhwa tradition by Muhak Jacho (無學自超; 1327–1405). He wrote many scholarly commentaries, as well as essays and a large body of poetry. Being well-versed in Confucian and Daoist philosophies, Giwha also wrote an important treatise in defense of Buddhism, from the standpoint of the intrinsic unity of the three teachings, entitled the Hyeon jeong non. In the tradition of earlier philosophers, he applied che-yong ("essence-function") and Hwaeom (sa-sa mu-ae, "mutual interpenetration of phenomena").
Common in the works of Joseon scholar-monks are writings on Hwaeom-related texts, as well as the Awakening of Faith, Sutra of Perfect Enlightenment, Shurangama Sutra, Diamond Sutra and the Heart Sutra. The Jogye order instituted a set curriculum of scriptural study, including the above-mentioned works, along with other shorter selections from eminent Korean monks, such as Jinul.
During the Joseon period, the number of Buddhist monasteries dropped from several hundred to a mere thirty-six. Limits were placed on the number of clergy, land area, and ages for entering the sangha. When the final restrictions were in place, monks and nuns were prohibited from entering the cities. Buddhist funerals, and even begging, were outlawed. However, some rulers occasionally appeared who looked favorably upon Buddhism and did away with some of the more suppressive regulations. The most noteworthy of these was the Queen Munjeong, who, as a devout Buddhist, took control of the government in the stead of her young son Myeongjong (r. 1545–67), and immediately repealed many anti-Buddhist measures. The queen had deep respect for the brilliant monk Bou (보우, 普雨; 1515–1565), and installed him as the head of the Seon school.
One of the most important reasons for the restoration of Buddhism to a position of minimal acceptance was the role of Buddhist monks in repelling the Japanese invasions of Korea, which occurred between 1592 and 1598. At that time, the government was weak from internal squabbles, and was not initially able to muster strong resistance to the incursion. The plight of the country encouraged some leaders of the sangha to organize monks into guerrilla units, which enjoyed some instrumental successes. The "righteous monk" (義士; uisa) movement spread during this eight-year war, finally including several thousand monks, led by the aging Seosan Hyujeong (서산대사, 西山休靜; 1520–1604), a first-rate Seon master and the author of a number of important religious texts. The presence of the monks' army was a critical factor in the eventual expulsion of the Japanese invaders.
Seosan is also known for continuing efforts toward the unification of Buddhist doctrinal study and practice. His efforts were strongly influenced by Wonhyo, Jinul, and Giwha. He is considered the central figure in the revival of Joseon Buddhism, and most major streams of modern Korean Seon trace their lineages back to him through one of his four main disciples: Yu Jeong (1544–1610); Eongi (1581–1644), Taeneung (1562–1649) and Ilseon (1533–1608), all four of whom were lieutenants to Seosan during the war with Japan.
The biographies of Seosan and his four major disciples are similar in many respects, and these similarities are emblematic of the typical lifestyle of Seon monks of the late Goryeo and Joseon periods. Most of them began by engaging in Confucian and Daoist studies. Turning to Seon, they pursued a markedly itinerant lifestyle, wandering through the mountain monasteries. At this stage, they were initiated to the central component of Seon practice, the gong'an, or gwanhwa meditation. This gwanhwa meditation, unlike some Japanese Zen traditions, did not consist of contemplation on a lengthy, graduated series of deeper kōans. By contrast, the typical Korean approach was that "all gong'an are contained in one" and therefore it was, and still is, quite common for the practitioner to remain with one hwadu during his whole meditational career, most often Zhaozhou's "mu."
Buddhism during the three centuries, from the time of Seosan down to the next Japanese incursion into Korea in the late nineteenth century, remained fairly consistent with the above-described model. A number of eminent teachers appeared during the centuries after Seosan, but the Buddhism of the late Joseon, while keeping most of the common earlier characteristics, was especially marked by a revival of Hwaeom studies, and occasionally by new interpretations of methodology in Seon study. There was also a revival, during the final two centuries, of the Pure Land (Amitābha) faith. Although the government maintained fairly tight control of the sangha, there was never again the extreme suppression of the early Joseon.
colonial rule from 1910 to 1945 brought great suffering on the Korean people as a whole, and to the Korean sangha in particular, as it had to comply with an extensive set of Japanese regulations. Under the Meiji Restoration in Japan during the 1870s, the government abolished celibacy in the Buddhist monkhood, which violates the traditional Buddhist code of conduct, the Vinaya. Japanese Buddhists demanded the right to proselytize in the cities, lifting the five-hundred year ban on monks and nuns entering cities. The Japanese Jōdo Shinshū and Nichiren schools began sending missionaries to Korea. The formation of new Buddhist sects, such as Won Buddhism, combined with the presence of Christian missionaries during this period, led to further turbulence in traditional Korean Buddhism.[9]
Soon after the Japanese annexation of Korea, Korean Buddhism encountered many changes. The Temple Ordinance of 1911 (寺刹令) virtually dismantled the traditional Korean system, whereby temples were run as a collective enterprise by the Sangha, replacing this system with Japanese-style management practices, in which temple abbots appointed by the Japanese Governor-General were given private ownership of temple property and given the rights of inheritance to such property.[10] The new-found powers of the government-appointed abbots led to great fiscal abuses and excesses. More importantly, monks from pro-Japanese factions began to adopt Japanese practices, by marrying and having children.[10] The Japanese practice of allowing Buddhist priests to marry contradicted the Vinaya and the lifestyle of Korean Buddhist monks and nuns, who traditionally lived as celibates.
In 1920, the Temple Ordinance was revised to reorganize temple administration and allow the Japanese government to directly oversee the 31 main temples in the country, with new headquarters at Kakwangsa (now Jogyesa).[11] Following the Japanese invasion of China in 1937, Korean Buddhism was placed under greater control.[11] Japanese authorities many temples' artworks shipped to Japan. Negotiations for the repatriation of Korean Buddhist artworks are still ongoing.
Typical interior of a Buddhist temple
When Korea was liberated from Japanese occupation in 1945, the celibate monastics of what has become the main sect of Korean Buddhism, Jogye Order, began to take over for the married priests who ran the temples during the occupation. This order sees itself as the primary representative of traditional Korean Buddhism in existence.
Starting in the 1950s, Syngman Rhee and others worked to further divide and weaken the Buddhist Sangha in the country. Rhee campaigned in 1954 against the so-called "Japanized Buddhists". Western education and scholarship, and the empowerment of women and the poor, caused divisions among Koreans. Specifically, a deep rift opened between married priests and celibate monks, an carryover from Japanese Buddhism. The differences were so great that fistfights over the control of temples became frequent. Monks, mostly belonging to the celibate Jogye order, threatened to kill themselves. Many of them were against the Japanized Buddhists. As the Buddhist riots continued, the influence of Buddhism lessened. Buddhism continued to lose followers to Christian missionaries, who were able to capitalize on these weaknesses.
From the 1960s onward, Buddhism has grown considerably, through the formation of independent lay associations (that is, not funded or affiliated to the main orders), with many focused on youths, particularly to propagate and evangelize Buddhist teachings, fellowship and spiritual development, based on the Protestant model.[12] These adaptations have modernized Buddhism in South Korea.[12] Moreover, the South Korean government began devoting substantial funds to restore and reconstruct historic Buddhist temples, helping to revive Buddhism in the country.[9] President Park Chung-hee unsuccessfully attempted during his rule (1961–1979) to settle the dispute by building a pan-national Buddhist organization. However, he did succeed in allying himself with the celibate faction, the Jogye Order.
In the 1980s, President Chun Doo-hwan, a Methodist, adopted anti-Buddhist policies and attempted to restrict Buddhist activities.[11] During his administration, many historic temples were converted into tourist resorts, which deprived temples of their autonomy, as these "national parks" were government-run.[11] Consequently, Buddhists, especially the Chogye Order, were highly critical of these measures. From 27 to 31 October 1980, during the Kyeongsin Persecution, the government raided major Buddhist temples throughout the country, including the headquarters at Seoul's Chogyesa, under the guise of anti-government investigations and an attempt to "purify" Buddhism.[11][13] 55 monks were arrested and many others were interrogated and tortured, including the abbot of Naksansa, who died from the abuses.[13] None of the investigated monks were ever charged, although many were sent to reeducation camps. Throughout the 1980s, the Buddhist community was kept under strict surveillance of government agents and many were prosecuted under false charges of supporting Communists or conspiracy.[11]
To Buddhists, the construct of a state-protecting Buddhism (護國佛敎, Hoguk Bulgyo) had vanished, which served to radicalize a generation of Buddhists, including monks and laity and propelled them to into a movement called Minjung Buddhism (민중불교 or 民眾佛教, "practical Buddhism" or "Buddhism for the masses").[13] This modernization emphasized ordinary people and was a reaction to aggressive Christian proselytization in Korea.[9]
From the mid-1980s to date, Buddhism has expanded by through media and education. There are two major Buddhist media networks in South Korea, the Buddhist Broadcasting System (BBS), founded in 1990 and the Buddhist Cable TV Network, founded in 1995.[12] Buddhist orders are also affiliated to or operate 3 universities, 26 schools and 16 seminaries in the country.[12] The Kwan Um School of Zen is one of South Korea's most successful international missionary institutions.[14]
During the 1990s, conflicts between the South Korean government and Buddhist leaders, as well as with fundamentalist Protestant denominations, continued. The government accused Buddhist monks of immorality[citation needed] and many Protestants used this to forward their missionary work. Some religious gatherings have even turned violent, vandalizing statues of Buddha and Dangun, the founder of Korea. Soon after the Buddhist Broadcasting Service's FM radio station was launched in 1990, young men vandalized and destroyed sound facilities worth $200,000 USD.[10]
There was also a rash of temple burnings in the 1980s and 1990s, and attacks on Buddhist artwork have continued. In one instance, a Protestant minister used a microphone on a cord as a bolo weapon and smashed temple paintings and a statue. In other instances, red crosses have been painted on temple walls, murals, and statues. Buddha statues have also been decapitated. Furthermore, students at Buddhist universities report aggressive attempts to convert them on campus, especially near campus temples.[15]
On and off, sectarian tensions between fundamentalist Protestants and Buddhists occasionally rise due to what has been seen as a tendency of government officials–many of whom are Christians, especially of Protestant denominations–to tilt the political balance in favour of Christians over Buddhists which has occasionally led to discontent within the Buddhist community.[16] Of particular note was after Lee Myung-bak's ascendence to the Presidency when the high proportion of Christians in relation to Buddhists in the public sector became known–particularly the president's cabinet, where there were 12 Christians to only one Buddhist.[17] among other reported incidences.[18]
The regime in North Korea actively discourages the practice of religion, including Buddhism. Currently, the country claims to have about 10,000 active adherents of Buddhism. As with other religions in the country, Buddhism came under the close scrutiny of the country's government[19]–including worship at Buddhist temples by monks, through the state-sponsored Korea Buddhist Federation.[20] A major temple is Pohyonsa which was preserved by Kim Il-Sung.
Nevertheless, Buddhists in North Korea reportedly fared better than other religious groups–particularly Christians, who were said to often face persecution by the authorities, and Buddhists were given limited funding by the government to promote the religion, given that Buddhism played an integral role in traditional Korean culture.[21]
The Seon school, which is dominated by the Jogye order in terms of the number of temples, clergy and adherents, practices disciplined traditional Seon practice at a number of major mountain monasteries in Korea, often under the direction of highly regarded masters. The Taego order is second in size and, in addition to Seon meditation, keeps traditional Buddhist arts alive, such as ritual dance.
Modern Seon practice is not far removed in content from the original practice of Jinul, who introduced the integrated combination of the practice of Gwanhwa meditation with the study of selected Buddhist texts. The Korean sangha life is markedly itinerant: while each monk has a "home" monastery, he will regularly travel throughout the mountains, staying as long as he wishes, studying and teaching in the style of whatever monastery is housing him. The Korean monastic training system has seen a steadily increasing influx of Western practitioner-aspirants in the second half of the twentieth century.
Currently, Korean Buddhism is in a state of slow transition. While the reigning theory behind Korean Buddhism was based on Jinul's "sudden enlightenment, gradual cultivation," the modern Korean Seon master, Seongcheol's revival of Hui Neng's "sudden enlightenment, sudden cultivation" has taken Korean Buddhism by storm. Although there is resistance to change within the ranks of the Jogye order, with the last three Supreme Patriarchs' stance that is in accordance with Seongcheol, there has been a gradual change in the atmosphere of Korean Buddhism.
Fundamentalist Protestant antagonism against Buddhism is perceived to have increased in recent years. Acts of vandalism against Buddhist amenities and "praying for the destruction of all Buddhist temples"[22] have all drawn attention to this persistent antagonism between the two religions. Some South Korean Buddhists have denounced what they view as discriminatory measures against them and their religion by the administration of President Lee Myung-bak, which they attribute to Lee being a Protestant.[23][24] The Buddhist Jogye Order has accused the Lee government of discriminating against Buddhism by ignoring certain Buddhist temples in certain public documents.[23][24] In 2006, according to the Asia Times, "Lee also sent a video prayer message to a Christian rally held in the southern city of Busan in which the worship leader prayed feverishly: 'Lord, let the Buddhist temples in this country crumble down!'"[25] Further, according to an article in Buddhist-Christian Studies: "Over the course of the last decade a fairly large number of Buddhist temples in South Korea have been destroyed or damaged by fire by misguided Protestant fundamentalists. More recently, Buddhist statues have been identified as idols, attacked and decapitated. Arrests are hard to effect, as the arsonists and vandals work by stealth of night."[26] A 2008 incident in which police investigated protesters who had been given sanctuary in the Jogye temple in Seoul and searched a car driven by Jigwan, executive chief of the Jogye order, led to protests by some claiming police had treated Jigwan as a criminal.[23]
In October 2010, a student from Church Equipping Worship School posted a clip on YouTube[27] professing a hope that God would destroy a Buddhist temple in Seoul.[27]
"This place (Bongeunsa Temple) will be demolished and God will win it back….Useless idols (Buddha’s statue) here made me really sad,” the student said in the clip.
[27]
Following public outrages sparked by the video, Reverend Choi Ji-ho and students from the school went to Bongeunsa Temple to apologize for the comments made by the student.[27]
- ^ a b c Buddhism in Korea. Hephaestus Books. 25 Aug 2011. p. 291. ISBN 978-1-242-77910-7.
- ^ Choi, Yong Joon (30 June 2006). Dialogue and antithesis. 2. Hermit Kingdom Press. ISBN 978-1-59689-056-5.
- ^ "Buddhist Studies: Currents and Countercurrents: Korean Influences on the East Asian Buddhist Traditions". International.ucla.edu. http://www.international.ucla.edu/buddhist/publications/article.asp?parentid=25311. Retrieved 2012-03-06.
- ^ http://www.sino-platonic.org/complete/spp183_korean_buddhist_monks.pdf
- ^ "Korean Buddhism". Asiarecipe.com. 2003-08-14. http://www.asiarecipe.com/korbuddhism.html. Retrieved 2012-03-06.
- ^ The Tibetan Assimilation of Buddhism: Conversion, Contestation, and Memory - Matthew Kapstein - Google Books. Books.google.com. http://books.google.com/books?id=QL1MlD2aSicC&printsec=frontcover&dq=The+Tibetan+Assimilation+of+Buddhism:+Conversion,+Contestation+and+Memory&source=bl&ots=qnZshTG4dk&sig=8gyEZxXJPxKvxS6oLq48VDDZRyQ&hl=en&ei=eGOdTPjhE8L7lweXzpDwAg&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCEQ6AEwAg#v=onepage&q=Korea&f=false. Retrieved 2012-03-06.
- ^ "300 to 600 CE: Korea | Asia for Educators | Columbia University". Afe.easia.columbia.edu. http://afe.easia.columbia.edu/tps/300ce_ko.htm#buddhism. Retrieved 2012-03-06.
- ^ Vermeersch, Sem. (2008). The Power of the Buddhas: the Politics of Buddhism during the Koryŏ Dynasty (918-1392), p. 3.
- ^ a b c Clark, Donald N. (2000). Culture and customs of Korea. Greenwood Publishing Group. ISBN 978-0-313-30456-9.
- ^ a b c Sorensen, Henrik Hjort (1992). Ole Bruun, Arne Kalland, Henrik Hjort Sorensen. ed. Asian perceptions of nature. Nordic Institute of Asian Studies. ISBN 978-87-87062-12-1.
- ^ a b c d e f Harris, Ian (2001). Buddhism and politics in twentieth-century Asia. Continuum International Publishing Group. ISBN 978-0-8264-5178-1.
- ^ a b c d Grayson, James Huntley (2002). Korea: a religious history. Psychology Press. pp. 190–192. ISBN 978-0-7007-1605-0.
- ^ a b c Park, Jin Y. (1 February 2010). Makers of modern Korean Buddhism. SUNY Press. ISBN 978-1-4384-2921-2.
- ^ Johnston, William M. (2000). Encyclopedia of monasticism. 1. Taylor & Francis. p. 724. ISBN 978-1-57958-090-2.
- ^ See Frank Tedesco's "Questions for Buddhist and Christian Cooperation in Korea," Buddhist-Christian Studies 17 (1997).
- ^ "Who’s Really to Blame for Religious Bias?". The Chosun Ilbo. September 1, 2008. http://english.chosun.com/w21data/html/news/200809/200809010024.html.
- ^ "Buddhists set to protest against Lee’s religious bias". HANKYOREH. August 22, 2008. http://english.hani.co.kr/arti/english_edition/e_national/305984.html.
- ^ "South Korea Buddhists March Against Christian President, Alleging Religious Discrimination". Fox news. August 27, 2008. http://www.foxnews.com/story/0,2933,411541,00.html.
- ^ Democratic People's Republic of Korea, U.S. Department of State
- ^ "USCIRF Annual Report 2005 - Korea, Democratic Republic of". UNCHR. May 1, 2005. http://www.unhcr.org/refworld/country,,USCIRF,,PRK,4562d8cf2,4855697719,0.html.
- ^ Demick, Barbara (October 2, 2005). "Buddhist Temple Being Restored in N. Korea". Los Angeles Times. http://articles.latimes.com/2005/oct/02/world/fg-temple2.
- ^ "YouTube — S. Korean Christians praying for Buddhist temple to collapse". Youtube.com. 2007-08-11. http://www.youtube.com/watch?v=uGQzS7RA9zU. Retrieved 2012-03-06.
- ^ a b c Rahn, Kim (July 30, 2008). "President Embarrassed Over Angry Buddhists". The Korea Times. Retrieved October 7, 2008.
- ^ a b Buddhists Accuse Government Of Favoring Christianity
- ^ Feb 1, 2008 (2008-02-01). "A 'God-given' president-elect". Atimes.com. http://www.atimes.com/atimes/Korea/JB01Dg01.html. Retrieved 2012-03-06.
- ^ Harry L. Wells, Korean Temple Burnings and Vandalism: The Response of the Society for Buddhist-Christian Studies. Buddhist-Christian Studies, Vol. 20, 2000, pp. 239-240; http://muse.jhu.edu/login?uri=/journals/buddhist-christian_studies/v020/20.1wells.html
- ^ a b c d "Pastor apologizes for anti-Buddhist slur". Ucanews.com. 2010-10-27. http://www.ucanews.com/2010/10/27/students-video-clip-dishonored-buddhism/. Retrieved 2012-03-06.
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