Korean Buddhism
He brought texts and statues (possibly of Maitreya, who was popular in Buddhism in Central Asia), and the Goguryeo royalty and their subjects quickly accepted his teachings.Selected young men were physically and spiritually trained at Hwarangdo according to Buddhist principles regarding one's ability to defend the kingdom.Uisang continued to China and after studying for ten years, offered a poem to his master in the shape of a seal that geometrically represents infinity.唯識; Weishi) or East Asian Yogācāra, Jeongto or Pure Land Buddhism, and the indigenous Korean Beopseong ("Dharma-nature school").His work, which attempts a synthesis of the seemingly divergent strands of Indian and Chinese Buddhist doctrines, makes use of the Essence-Function (體用 che-yong) framework, which was popular in native East Asian philosophical schools.In China, the movement toward a meditation-based practice, which came to be known as Chan Buddhism, 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.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 gained the upper hand.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, as well as 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.One major issue that had long fermented in 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 Huayan Patriarch Guifeng Zongmi (780–841) and Linji master Dahui Zonggao (大慧; 1089–1163), Jinul created a "sudden enlightenment followed by gradual practice" dictum that he outlined in a few relatively concise and accessible texts.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).In 1388, an influential general named Yi Seonggye (1335–1408) carried out a coup d'état and established himself as the first ruler of the Joseon dynasty in 1392 with the support of this Neo-Confucian movement.An outstanding thinker was Gihwa (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).Being well-versed in Confucian and Taoist philosophies, Giwha also wrote an important treatise in defense of Buddhism, from the standpoint of the intrinsic unity of the three teachings, entitled the Hyeonjeong non.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.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.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.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.In 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 Congshen's "mu".When Korea was liberated by the surrender of Japan in 1945, the celibate monastics of what has become the largest sect of Korean Buddhism in terms of adherents and the number of clergy, the Jogye Order, began to take over for the married priests who ran the temples during the occupation.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.[24] Moreover, the South Korean government began devoting substantial funds to restore and reconstruct historic Buddhist temples, helping to revive Buddhism in the country.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 Jogyesa, under the guise of anti-government investigations and an attempt to "purify" Buddhism.[34][35] 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!'"[36] 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.[34] In October 2010, students from Church Equipping Worship School posted a clip on YouTube[38] professing a hope that God would destroy a Buddhist temple in Seoul."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.[38] The presidency of Park Geun-hye intended to address Protestant Christian antagonism against Buddhists in South Korea, due to increasing calls for religious cooperation in the country by the general public.
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