Cheontae is the Korean descendant of the Chinese Buddhist school Tiantai . Tiantai was introduced to Korea a couple of times during earlier periods, but was not firmly established until the time of Uicheon (1055-1101) who established Cheontae in Goryeo as an independent school.
99-555: Due to Uicheon's influence, it came to be a major force in the world of Goryeo Buddhism . After he returned from Song China in 1086, Uicheon sought to ease conflict between the doctrinal Gyo ( 教 ) schools and Seon ( 禪 ) schools, believing that the Cheontae doctrine would be effective to this end. Cheontae doctrine holds the Lotus Sutra as the peak of the Buddha 's teachings, and postulates
198-519: 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. He was posthumously renamed Emperor Taejo of Joseon in 1899. 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
297-465: A critical set of techniques for dealing with everyday life. Tibetans came to see these techniques as vital for their survival and prosperity in this life." This includes dealing with the local gods and spirits ( sadak and shipdak), which became a specialty of some Tibetan Buddhist lamas and ngagpas ( mantrikas , mantra specialists). The late 10th and 11th centuries saw a revival of Buddhism in Tibet with
396-512: A debate ensued between Moheyan and the Indian master Kamalaśīla , without consensus on the victor, and some scholars consider the event to be fictitious. A reversal in Buddhist influence began under King Langdarma (r. 836–842), and his death was followed by the so-called Era of Fragmentation , a period of disunity during the 9th and 10th centuries. During this era, the political centralization of
495-558: A form of Mahāyāna Buddhism stemming from the latest stages of Buddhism (which included many Vajrayāna elements). It thus preserves many Indian Buddhist tantric practices of the post-Gupta early medieval period (500–1200 CE), along with numerous native Tibetan developments. In the pre-modern era, Tibetan Buddhism spread outside of Tibet primarily due to the influence of the Mongol Yuan dynasty (1271–1368), founded by Kublai Khan , who ruled China, Mongolia, and parts of Siberia. In
594-512: A large body of poetry. 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 . In the tradition of earlier philosophers, he applied che-yong ("essence-function") and Hwaeom ( sa-sa mu-ae , "mutual interpenetration of phenomena"). Common in
693-572: A new holistic approach to Buddhism that became a distinct form, an approach characteristic of virtually all major Korean thinkers. The resulting variation is called Tongbulgyo ("interpenetrated Buddhism"), a form that sought to harmonize previously arising disputes among scholars (a principle called hwajaeng 和諍). Centuries after Buddhism originated in India , the Mahayana tradition arrived in China through
792-602: A predominant role in the life of the Balhae people. The Balhae tomb Majeokdal in Sinpo , South Hamgyong Province , are associated with pagodas and temples: This also indicates that Buddhism had a strong influence over the funerary rituals in Balhae. After the fall of Balhae, sixty monks from Balhae including the monk Jaeung (載雄) fled together to the newly founded kingdom of Goryeo (918–1392). A new epoch in Korean Buddhism began during
891-429: A princess for a short time, with whom he 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, Uisang , but only made it part of the way there. According to legend, Wonhyo awoke one night very thirsty. He found a container with cool water, which he drank before returning to sleep. The next morning he saw that
990-528: A quarter of South Koreans identified as Buddhist. However, the actual number of Buddhists in South Korea is ambiguous as there is no exact or exclusive criterion by which Buddhists can be identified, unlike the Christian population. With Buddhism's incorporation into traditional Korean culture, it is now considered a philosophy and cultural background rather than a formal religion. As a result, many people outside of
1089-453: A relatively young age without seeing a Seon-Gyo unity accomplished. The most important figure of Seon in the Goryeo was Jinul . In his time, the sangha was in a crisis of external appearance and internal issues of doctrine. Buddhism had gradually become involved with secular affairs, incorporating practices such as fortune-telling and offering of prayers and rituals for success in secular endeavors. Inclination toward these practices resulted in
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#17328526978601188-483: A result of his work, he is regarded as the father of Vinaya studies in Korea. 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 Beopheung of Silla and announced he had become Buddhist. The king had him beheaded, but when
1287-542: 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 Tripiṭaka called the Tripitaka Koreana . Two editions were made,
1386-505: Is "The Dharma of the insiders" ( nang chos ) or "The Buddha Dharma of the insiders" ( nang pa sangs rgyas pa'i chos ). "Insider" means someone who seeks the truth not outside but within the nature of mind. This is contrasted with other forms of organized religion, which are termed chos lugs (dharma system) . For example, Christianity is termed Yi shu'i chos lugs (Jesus dharma system) . Westerners unfamiliar with Tibetan Buddhism initially turned to China for understanding. In Chinese,
1485-497: Is a stub . You can help Misplaced Pages by expanding it . This Korean history -related article is a stub . You can help Misplaced Pages by expanding it . Korean Buddhism Korean Buddhism is distinguished from other forms of Buddhism by its attempt to resolve what its early practitioners saw as inconsistencies within the Mahayana Buddhist traditions that they received from foreign countries. To address this, they developed
1584-773: Is a form of Buddhism practiced in Tibet , Bhutan and Mongolia . It also has a sizable number of adherents in the areas surrounding the Himalayas , including the Indian regions of Ladakh , Darjeeling , Sikkim , and Zangnan ( Arunachal Pradesh) , as well as in Nepal . Smaller groups of practitioners can be found in Central Asia , some regions of China such as Northeast China , Xinjiang , Inner Mongolia and some regions of Russia, such as Tuva , Buryatia , and Kalmykia . Tibetan Buddhism evolved as
1683-521: Is considered by the Tibetans as Guru Rinpoche ("Precious Master"), is also credited with building the first monastery building named "Samye" around the late 8th century. According to some legend, it is noted that he pacified the Bon demons and made them the core protectors of Dharma. Modern historians also argue that Trisong Detsen and his followers adopted Buddhism as an act of international diplomacy, especially with
1782-474: Is found to incorporate Buddhist motifs in its ceiling decoration. Korean Buddhist monks traveled to China or India in order to study Buddhism in the late Three Kingdoms Period, especially in the 6th century. In 526, the monk Gyeomik (謙益) from Baekje traveled via the southern sea route to India to learn Sanskrit and study the Vinaya . The monk Paya (波若; 562–613?) from Goguryeo is said to have studied under
1881-404: Is generally credited with the initial transmission of Chan into Korea. It 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,
1980-525: Is occasionally misused for Tibetan Buddhism. More accurately, Vajrayāna signifies a certain subset of practices and traditions that are not only part of Tibetan Buddhism but also prominent in other Buddhist traditions such as Chinese Esoteric Buddhism and Shingon in Japan . In the west, the term "Indo-Tibetan Buddhism" has become current in acknowledgement of its derivation from the latest stages of Buddhist development in northern India. " Northern Buddhism "
2079-491: Is seen at the monastery he built on Mount Jiuhua today. The two uncles, being officials before becoming monastics, found it difficult to abstain from wine and meat, and so 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),
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#17328526978602178-577: Is sometimes used to refer to Indo-Tibetan Buddhism, for example, in the Brill Dictionary of Religion. Another term, "Himalayan" (or "Trans-Himalayan") Buddhism is sometimes used to indicate how this form of Buddhism is practiced not just in Tibet but throughout the Himalayan Regions . The Provisional Government of Russia, by a decree of 7 July 1917, prohibited the appellation of Buryat and Kalmyk Buddhists as "Lamaists" in official papers. After
2277-746: The Battle of Chamdo , Tibet was annexed by China in 1950. In 1959 the 14th Dalai Lama and a great number of clergy and citizenry fled the country, to settle in India and other neighbouring countries. The events of the Cultural Revolution (1966–76) saw religion as one of the main political targets of the Chinese Communist Party, and most of the several thousand temples and monasteries in Tibet were destroyed, with many monks and lamas imprisoned. During this time, private religious expression, as well as Tibetan cultural traditions, were suppressed. Much of
2376-706: The Church of the East . The Mongols invaded Tibet in 1240 and 1244. They eventually annexed Amdo and Kham and appointed the great scholar and abbot Sakya Pandita (1182–1251) as Viceroy of Central Tibet in 1249. In this way, Tibet was incorporated into the Mongol Empire , with the Sakya hierarchy retaining nominal power over religious and regional political affairs, while the Mongols retained structural and administrative rule over
2475-618: The Güshi Khan of the Khoshut Mongols . The Ganden Phodrang and the successive Gelug tulku lineages of the Dalai Lamas and Panchen Lamas maintained regional control of Tibet from the mid-17th to mid-20th centuries. The Qing dynasty (1644–1912) established a Chinese rule over Tibet after a Qing expeditionary force defeated the Dzungars (who controlled Tibet) in 1720, and lasted until
2574-566: The Kadampa school of Tibetan Buddhism, one of the first Sarma schools. The Sakya ( Grey Earth ) school, was founded by Khön Könchok Gyelpo (1034–1102), a disciple of the great scholar , Drogmi Shākya. It is headed by the Sakya Trizin , and traces its lineage to the mahasiddha Virūpa . Other influential Indian teachers include Tilopa (988–1069) and his student Nāropā (probably died ca. 1040). Their teachings, via their student Marpa , are
2673-573: The Kamakura period onwards. Cheontae as a school has been largely absorbed into the Jogye Seon tradition, but an independent Cheontae school has been revived and has an estimated 2 million adherents. The school's headquarters are at Guinsa in Chungcheongbuk-do , near Danyang . The school also funds and operates the Buddhist university, Geumgang University . This Mahayana -related article
2772-632: The Kingdom of Zhangzhung . While some stories depict Buddhism in Tibet before this period, the religion was formally introduced during the Tibetan Empire (7th–9th century CE). Sanskrit Buddhist scriptures from India were first translated into Tibetan under the reign of the Tibetan king Songtsän Gampo (618–649 CE). This period also saw the development of the Tibetan writing system and classical Tibetan . In
2871-610: The Phagmodrupa dynasty , and the strong localism of the various fiefs and political-religious factions, led to a long series of internal conflicts. The minister family Rinpungpa , based in Tsang (West Central Tibet), dominated politics after 1435. In 1565, the Rinpungpa family was overthrown by the Tsangpa Dynasty of Shigatse , which expanded its power in different directions of Tibet in
2970-697: The Puning Temple and Putuo Zongcheng Temple (modeled after the potala palace). This period also saw the rise of the Rimé movement , a 19th-century nonsectarian movement involving the Sakya , Kagyu and Nyingma schools of Tibetan Buddhism, along with some Bon scholars. Having seen how the Gelug institutions pushed the other traditions into the corners of Tibet's cultural life, scholars such as Jamyang Khyentse Wangpo (1820–1892) and Jamgön Kongtrül (1813–1899) compiled together
3069-617: The Rimé movement (19th century), meaning "no sides", is a more recent non-sectarian movement that attempts to preserve and understand all the different traditions. The predominant spiritual tradition in Tibet before the introduction of Buddhism was Bon , which has been strongly influenced by Tibetan Buddhism (particularly the Nyingma school). While each of the four major schools is independent and has its own monastic institutions and leaders, they are closely related and intersect with common contact and dialogue. The native Tibetan term for Buddhism
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3168-843: The Silk Road in the 1st century CE via Tibet ; it then entered the Korean peninsula in the 4th century during the Three Kingdoms Period , from where it was transmitted to Japan . In Korea , it was adopted as the state religion of 3 constituent polities of the Three Kingdoms Period, first by the Goguryeo (also known as Goryeo ) in 372 CE, by the Silla ( Gaya ) in 528 CE, and by the Baekje in 552 CE. As it now stands, Korean Buddhism consists mostly of
3267-456: The Six Dharmas of Naropa , as well as methods that are seen as transcending tantra, like Dzogchen . Its main goal is Buddhahood . The primary language of scriptural study in this tradition is classical Tibetan . Tibetan Buddhism has four major schools, namely Nyingma (8th century), Kagyu (11th century), Sakya (1073), and Gelug (1409). The Jonang is a smaller school that exists, and
3366-536: The Tibetan Autonomous Region . During the Republic of China (1912–1949) , the "Chinese Tantric Buddhist Revival Movement" ( Chinese : 密教復興運動 ) took place, and important figures such as Nenghai ( 能海喇嘛 , 1886–1967) and Master Fazun ( 法尊 , 1902–1980) promoted Tibetan Buddhism and translated Tibetan works into Chinese. This movement was severely damaged during the Cultural Revolution , however. After
3465-675: The hwadu method into his practice. This form of meditation is the main method taught in 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
3564-426: The 8th century, King Trisong Detsen (755–797 CE) established it as the official religion of the state and commanded his army to wear robes and study Buddhism. Trisong Detsen invited Indian Buddhist scholars to his court, including Padmasambhāva (8th century CE) and Śāntarakṣita (725–788), who are considered the founders of Nyingma ( The Ancient Ones) , the oldest tradition of Tibetan Buddhism. Padmasambhava, who
3663-502: The Baekje monk Gyeomik (겸익, 謙益) traveled directly to Central India and came back with a collection of Vinaya texts, accompanied by the Indian monk Paedalta ( Sanskrit : Vedatta). After returning to Baekje, Gyeomik translated the Buddhist scriptures in Sanskrit into seventy-two volumes. The Gyeyul school in Baekje was established by Gyeomik about a century earlier than its counterpart in China. As
3762-829: The Drikung Kagyu, the Drukpa Kagyu and the Karma Kagyu, are branches of the Dagpo Kagyu. The Karma Kagyu school is the largest of the Kagyu sub-schools and is headed by the Karmapa . Tibetan Buddhism exerted a strong influence from the 11th century CE among the peoples of Inner Asia , especially the Mongols , and Tibetan and Mongolian Buddhism influenced each other. This was done with the help of Kublai Khan and Mongolian theologians influenced by
3861-555: 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. Early Buddhism in Silla developed under the influence of Goguryeo. Some monks from Goguryeo came to Silla and preached among
3960-518: 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
4059-449: 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
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4158-504: The King Chimnyu of Baekje in the southern Korean peninsula in 384 CE, Sundo (Chinese: 順道; Pinyin: Shundao) – a monk from northern Chinese state Former Qin brought Buddhism to Goguryeo in northern Korea in 372 CE, and Ado – a monk who brought Buddhism to Silla in central Korea. As Buddhism was not seen to conflict with the rites of nature worship , it was allowed by adherents of Shamanism to be blended into their religion. Thus,
4257-590: The Modern era, Tibetan Buddhism has spread outside of Asia because of the efforts of the Tibetan diaspora (1959 onwards). As the Dalai Lama escaped to India, the Indian subcontinent is also known for its renaissance of Tibetan Buddhism monasteries, including the rebuilding of the three major monasteries of the Gelug tradition. Apart from classical Mahāyāna Buddhist practices like the ten perfections , Tibetan Buddhism also includes tantric practices, such as deity yoga and
4356-558: The October revolution the term "Buddho-Lamaism" was used for some time by the Bolsheviks with reference to Tibetan Buddhism, before they finally reverted, in the early 1920s, to a more familiar term "Lamaism", which remains in official and scholarly usage in Russia to this day. During the 3rd century CE, Buddhism began to spread into the Tibetan region, and its teachings affected the Bon religion in
4455-802: The Seon Lineage, primarily represented by the Jogye and Taego Orders . The Korean Seon has a strong relationship with other Mahayana traditions that bear the imprint of Chan teachings as well as the closely related 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 contributed much to East Asian Buddhism, especially to early Chinese , Vietnamese , Japanese , and Tibetan schools of Buddhist thought. When Buddhism
4554-548: The Tiantai master Zhiyi . Other Korean monks of the period brought back numerous scriptures from abroad and conducted missionary activity throughout Korea. Several schools of thought developed in Korea during these early times: The date of the first mission from Korea 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
4653-462: The Tibetan textual heritage and institutions were destroyed, and monks and nuns were forced to disrobe. Outside of Tibet, however, there has been a renewed interest in Tibetan Buddhism in places such as Nepal and Bhutan. Meanwhile, the spread of Tibetan Buddhism in the Western world was accomplished by many of the refugee Tibetan Lamas who escaped Tibet, such as Akong Rinpoche and Chögyam Trungpa who in 1967 were founders of Kagyu Samye Ling
4752-466: 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. Tibetan Buddhism Samding Dorje Phagmo New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : Tibetan Buddhism
4851-515: The container from which he had drunk was a human skull and he realized that enlightenment depended on the mind. He saw no reason to continue to China, so he returned home. 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. The poem contained the essence of the Avatamsaka Sutra . Buddhism was so successful during this period that many kings converted and several cities were renamed after famous places during
4950-444: The development of Buddhism in Japan continued through the Unified Silla period. It was not until the 8th century that independent study by Japanese monks began in significant numbers. In 372, the monk Sundo (順道, pinyin : Shùndào ) was sent by Fu Jian (337–385) (苻堅) of Former Qin to the court of the King Sosurim of Goguryeo . He brought texts and statues (possibly of Maitreya , who was popular in Buddhism in Central Asia ), and
5049-416: The earlier Tibetan Empire collapsed and civil wars ensued. In spite of this loss of state power and patronage however, Buddhism survived and thrived in Tibet. According to Geoffrey Samuel this was because "Tantric (Vajrayana) Buddhism came to provide the principal set of techniques by which Tibetans dealt with the dangerous powers of the spirit world [...] Buddhism, in the form of Vajrayana ritual, provided
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#17328526978605148-458: 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. Although most of the scholastic schools waned in activity and influence during this period of Seon's growth,
5247-515: The executioner cut off his head, it is said that milk poured out instead of blood. Paintings of this are in the temple at Haeinsa and a stone monument honoring his martyrdom is in the Gyeongju National Museum . During the reign of the next king, Jinheung of Silla , the growth of Buddhism was encouraged and eventually recognized as the national religion of Silla. Selected young men were physically and spiritually trained at Hwarangdo according to Buddhist principles regarding one's ability to defend
5346-438: The fall of the Qing dynasty in 1912. The Manchu rulers of the Qing dynasty supported Tibetan Buddhism, especially the Gelug sect, during most of their rule. The reign of the Qianlong Emperor (respected as the Emperor Manjushri ) was the high mark for this promotion of Tibetan Buddhism in China, with the visit of the 6th Panchen Lama to Beijing, and the building of temples in the Tibetan style, such as Xumi Fushou Temple ,
5445-419: The first Tibetan Buddhist Centre to be established in the West. After the liberalization policies in China during the 1980s, the religion began to recover with some temples and monasteries being reconstructed. Tibetan Buddhism is now an influential religion among Chinese people, and also in Taiwan. However, the Chinese government retains strict control over Tibetan Buddhist Institutions in the PRC . Quotas on
5544-409: The first copies of these texts were kept at Narthang monastery . Tibetan Buddhism in China was also syncretized with Chinese Buddhism and Chinese folk religion . With the decline and end of the Mongol Yuan dynasty, Tibet regained independence and was ruled by successive local families from the 14th to the 17th century. Jangchub Gyaltsän (1302–1364) became the strongest political family in
5643-465: 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 the Mongols in 1232, but the second edition is still in existence at Haeinsa in Gyeongsang . 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. In 1388, an influential general named Yi Seonggye (1335–1408) carried out
5742-407: The following decades and favoured the Karma Kagyu sect. They would play a pivotal role in the events which led to the rise of power of the Dalai Lama's in the 1640s. In China, Tibetan Buddhism continued to be patronized by the elites of the Ming Dynasty. According to David M. Robinson , during this era, Tibetan Buddhist monks "conducted court rituals, enjoyed privileged status and gained access to
5841-429: The following: In accordance with the Cheontae doctrine, all experiences in the sensory world are in fact expressions of Buddhist law ( Dharma ), and therefore contain the key to enlightenment . This explains the extravagant altars and the colorful dynamism found at Seon temples using Dancheong coloring, differing from the austere and monochromatic aesthetic of the Zen school, intellectually predominant in Japan from
5940-405: The foundation for many Buddhist societies, and the younger generation of monks came up with the ideology of Mingung Pulgyo , or "Buddhism for the people". The importance of this ideology is that it was coined by the monks who focused on common men's daily issues. After World War II , the Seon school of Korean Buddhism once again gained acceptance. A 2005 government survey indicated that about
6039-444: The foundations of the Kagyu ( Oral lineage ) tradition , which focuses on the practices of Mahāmudrā and the Six Dharmas of Nāropā . One of the most famous Kagyu figures was the hermit Milarepa , an 11th-century mystic. The Dagpo Kagyu was founded by the monk Gampopa who merged Marpa's lineage teachings with the monastic Kadam tradition. All the sub-schools of the Kagyu tradition of Tibetan Buddhism surviving today, including
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#17328526978606138-406: The founding of "New Translation" ( Sarma ) lineages as well as the appearance of " hidden treasures " ( terma ) literature which reshaped the Nyingma tradition. In 1042 the Bengali saint, Atiśa (982–1054) arrived in Tibet at the invitation of a west Tibetan king and further aided dissemination of Buddhist values in Tibetan culture and in consequential affairs of state. His erudition supported
6237-412: 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 hwadu practice of the Linji school ( traditional Chinese : 臨濟 ; ; Korean : Imje ) that had been popularized by Jinul. All three returned and established
6336-426: The indigenous Korean Beopseong ("Dharma-nature school"). 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 doctrines, makes use of the Essence-Function (體用 che-yong ) framework, which
6435-422: The jealously guarded, private world of the emperors". The Ming Yongle Emperor (r. 1402–1424) promoted the carving of printing blocks for the Kangyur , now known as "the Yongle Kanjur", and seen as an important edition of the collection. The Ming Dynasty also supported the propagation of Tibetan Buddhism in Mongolia during this period. Tibetan Buddhist missionaries also helped spread the religion in Mongolia. It
6534-413: The kingdom. King Jinheung later became a monk himself. 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 monastic sangha . Another great scholar to emerge from the Silla Period was Wonhyo . He renounced his religious life to better serve the people and even married
6633-427: The latter Silla with the birth of schools of Korean Seon. 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 . The term is more widely known in the West in its Japanese variant, Zen . Tension developed between
6732-442: The major power of those times such as China, India, and states in Central Asia that had strong Buddhist influence in their culture. Yeshe Tsogyal , the most important female in the Nyingma Vajrayana lineage, was a member of Trisong Detsen's court and became Padmasambhava's student before gaining enlightenment. Trisong Detsen also invited the Chan master Moheyan to transmit the Dharma at Samye Monastery . Some sources state that
6831-403: The major religion of the Mongols under Qing rule (1635–1912), as well as the state religion of the Kalmyk Khanate (1630–1771), the Dzungar Khanate (1634–1758) and the Khoshut Khanate (1642–1717). In 1912, following the fall of the Qing Dynasty, Tibet became de facto independent under the 13th Dalai Lama government based in Lhasa , maintaining the current territory of what is now called
6930-504: The mid 14th century. During this period the reformist scholar Je Tsongkhapa (1357–1419) founded the Gelug school which would have a decisive influence on Tibet's history. The Ganden Tripa is the nominal head of the Gelug school, though its most influential figure is the Dalai Lama. The Ganden Tripa is an appointed office and not a reincarnation lineage. The position can be held by an individual for seven years and this has led to more Ganden Tripas than Dalai Lamas Internal strife within
7029-405: 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
7128-619: 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
7227-543: The mountains that were believed by shamanists to be the residence of spirits in pre-Buddhist times later became the sites of Buddhist temples. Though it initially enjoyed wide acceptance, even being supported as the state ideology during the Goryeo (918–1392 CE) period, Buddhism in Korea suffered extreme repression during the Joseon (1392–1897 CE) era, which lasted over five hundred years. During this period, Neo-Confucianism overcame
7326-487: The new meditational schools and the pre-existing academically oriented schools, which were described by the term gyo , meaning "learning" or "study". Kim Gyo-gak (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
7425-640: The number of these schools was fixed at nine, and Korean Seon was then termed the " nine mountain schools " (九山 or gusan ). Eight of these were of the Mazu Daoyi (馬祖道一; 709–788) lineage, 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 school (曹洞). As Buddhism in medieval Korea evolved, it served to legitimize
7524-557: The people, making a few converts. In 551, Hyeryang (惠亮), a Goguryeo monk was appointed the first National Patriarch of Silla. He first presided over the "Hundred-Seat Dharma Assembly" and the "Dharma of Eight Prohibitions". In 384, the Gandharan monk Marananta arrived in Baekje and the royal family received the strain of Buddhism that he brought. King Asin of Baekje proclaimed, "people should believe in Buddhism and seek happiness." In 526,
7623-437: The possession of the true transmission of enlightenment gained the upper hand. The position that was generally adopted in the later Seon schools, due in large part to the efforts of Jinul (知訥; 1158–1210), 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
7722-478: The practicing population are deeply influenced by these traditions. Thus, when counting secular believers or those influenced by the faith while not following other religions, the number of Buddhists in South Korea is considered to be much larger. Similarly, in officially atheist North Korea, while Buddhists officially account for 4.5% of the population, a much larger number (over 70%) of the population are influenced by Buddhist philosophies and customs. When Buddhism
7821-432: The predominant doctrinal influence on Korean Buddhism together with Wonhyo's tongbulgyo thought. Hwaeom principles were deeply assimilated into the Korean meditation-based 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 crept backwards into Chinese Buddhism . Wonhyo's commentaries were very important in shaping
7920-582: The prior dominance of Buddhism. Only after Buddhist monks helped repel the Japanese invasions of Korea (1592–98) did the persecution of Buddhists 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. However, these Buddhist monks did not only put an end to Japanese rule in 1945, but they also asserted their specific and separate religious identity by reforming their traditions and practices. They laid
8019-422: The profusion of an increasingly larger number of monks and nuns with questionable motivations. The correction, revival, and improvement of the quality of Buddhism became prominent issues for Buddhist leaders of the period. Jinul sought to establish a new movement within Seon which he called the " samādhi and prajñā society" ( traditional Chinese : 定慧社 ; ; Korean : Jeonghyesa ) whose goal
8118-546: The region, reinforced by the rare military intervention. Tibetan Buddhism was adopted as the de facto state religion by the Mongol Yuan dynasty (1271–1368) of Kublai Khan . It was also during this period that the Tibetan Buddhist canon was compiled, primarily led by the efforts of the scholar Butön Rinchen Drup (1290–1364). A part of this project included the carving of the canon into wood blocks for printing , and
8217-517: 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 a 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 tongbulgyo tendency, showed an unusual interest in scriptural study, as well as
8316-518: 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 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). He wrote many scholarly commentaries, as well as essays and
8415-445: The state. 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
8514-628: The teachings of the Sakya , Kagyu and Nyingma , including many near-extinct teachings. Without Khyentse and Kongtrul's collecting and printing of rare works, the suppression of Buddhism by the Communists would have been much more final. The Rimé movement is responsible for a number of scriptural compilations, such as the Rinchen Terdzod and the Sheja Dzö . During the Qing, Tibetan Buddhism also remained
8613-528: 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. Buddhism also flourished in the northern Korean Kingdom of Balhae , established after the fall of Goguryeo, as the state religion. The remains of ten Buddhist temples have been found in the remains of the capital of Balhae, Sanggyeong, together with such Buddhist artifacts as Buddha statuettes and stone lanterns, which suggests that Buddhism played
8712-407: The term used is Lamaism (literally, "doctrine of the lamas": 喇嘛教 lama jiao ) to distinguish it from a then-traditional Chinese Buddhism ( 佛教 fo jiao ). The term was taken up by western scholars, including Hegel , as early as 1822. Insofar as it implies a discontinuity between Indian and Tibetan Buddhism, the term has been discredited. Another term, " Vajrayāna " (Tibetan: dorje tegpa )
8811-567: The thought of the preeminent Chinese Buddhist philosopher Fazang, and Woncheuk 's commentary on the Saṃdhinirmocana-sūtra had a strong influence in Tibetan Buddhism . 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
8910-565: The time of the Buddha. In the eighth century, Korean Buddhism and its gods were associated with prosperity . 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 under Unified Silla. This led to a high point in scholarly studies of Buddhism in Korea. The most popular areas of study were Wonyung , Yusik (Ch. 唯識; Weishi ) or East Asian Yogācāra , Jeongto or Pure Land Buddhism , and
9009-551: The translation of major Buddhist texts, which evolved into the canons of Bka'-'gyur (Translation of the Buddha Word) and Bstan-'gyur (Translation of Teachings). The Bka'-'gyur has six main categories: (1) Tantra , (2) Prajñāpāramitā , (3) Ratnakūṭa Sūtra , (4) Avataṃsaka Sūtra , (5) Other sutras, and (6) Vinaya . The Bstan-'gyur comprises 3,626 texts and 224 volumes on such things as hymns, commentaries and suppplementary tantric material. Atiśa's chief disciple, Dromtön founded
9108-568: The works of Joseon scholar-monks are writings on Hwaeom-related texts, as well as the Awakening of Faith in the Mahayana , Sutra of Perfect Enlightenment , Śūraṅgama Sūtra , 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
9207-472: 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 ( traditional Chinese : 天台宗 ; ; pinyin : Tiantai ), which became recognized as another Seon school. This period thus came to be described as "five doctrinal and two meditational schools". Uicheon himself, however, alienated too many Seon adherents, and he died at
9306-569: Was during this era that Altan Khan the leader of the Tümed Mongols, converted to Buddhism, and allied with the Gelug school, conferring the title of Dalai Lama to Sonam Gyatso in 1578. During a Tibetan civil war in the 17th century, Sonam Choephel (1595–1657 CE), the chief regent of the 5th Dalai Lama , conquered and unified Tibet to establish the Ganden Phodrang government with the help of
9405-412: Was introduced to Korea in the 4th century CE, the Korean peninsula was politically subdivided into Three Kingdoms of Korea : Goguryeo in the north (which included territory currently in Russia and China), 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 Pyongyang ,
9504-606: Was originally introduced to Korea from Former Qin in 372, about 800 years after the death of the historical Buddha , shamanism was the indigenous religion. The Samguk yusa and Samguk sagi record the following three monks who were among the first to bring Buddhist teaching, or Dharma , to Korea in the 4th century during the Three Kingdoms period : Malananta – an Indian Buddhist monk who came from Serindian area of southern China's Eastern Jin Dynasty and brought Buddhism to
9603-487: 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 Chang'an , 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 Buddhism and became
9702-463: 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. From Dahui Zonggao, Jinul also incorporated
9801-457: Was to establish a new community of disciplined, pure-minded practitioners deep in the mountains. He eventually accomplished this mission with the founding of Songgwangsa 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 Chan, and which received special focus from Jinul,
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