Charles A. Clark’s Study on Korean Buddhism

2021 ◽  
Vol 58 ◽  
pp. 41-71
Author(s):  
Won-Il Bhang
Keyword(s):  
Korean Buddhism

Syncretism of Korean Buddhism and Folk Beliefs

2019 ◽  
Vol 96 ◽  
pp. 87-121
Author(s):  
Jeong-tae Jang
Keyword(s):  
Folk Beliefs ◽  
Korean Buddhism

Doctrine and Practice in Medieval Korean Buddhism

2016 ◽  
Author(s):  
Richard D. McBride
Keyword(s):  
East Asia ◽  
Intellectual Heritage ◽  
Korean Buddhism

Ŭich’ŏn (1055–1101) is one of the most important figures in Koryŏ Buddhism. He was a staunch proponent of doctrinal Buddhism and the intellectual heritage of East Asia. Although Ŭich’ŏn had been educated as an adherent of the Hwaŏm (Huayan) school, he reportedly left it to found a new Ch’ŏnt’ae (Tiantai) school in Korea after a pilgrimage to China in 1085–1086. After his death, his disciples compiled his collected works. This monograph is a translation of selections from his collected works, which demonstrate that Ŭich’ŏn did not abandon the Hwaŏm school. Instead, the lectures, letters, essays, and poetry compiled his Ŭich’ŏn’s The Collected Works of State Preceptor Taegak portray a monk committed to the interfusion of doctrinal learning and meditative visualization. Ŭich’ŏn maintained a closer relationship with his Chinese mentor Jinshui Jingyuan (1011–1088) and other colleagues in the Chinese Huayan school than with monastic associates in the Tiantai school. Ŭich’ŏn’s personal writings do not support the view that Ŭich’ŏn abandoned the Hwaŏm tradition to found a new Ch’ŏnt’ae tradition, but rather that he strongly encouraged monks to blend the best learning from all doctrinal traditions with meditative contemplation.

scholarly journals Covid-19 and Korean Buddhism: Assessing the Impact of South Korea’s Coronavirus Epidemic on the Future of Its Buddhist Community

Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 147
Author(s):  
Cheonghwan Park ◽  
Kyungrae Kim
Keyword(s):  
Social Isolation ◽  
Positive Emotions ◽  
Public Image ◽  
Financial Difficulties ◽  
Korean Buddhism ◽  
Protestant Christianity ◽  
Social Media Platforms ◽  
The Many ◽  
The Impact ◽  
Religious Landscape

While the Covid-19 pandemic has altered many aspects of life in South Korea over 2020, its impact on South Korea’s religious landscape has been enormous as the country’s three major religions (Catholicism, Buddhism, and Protestant Christianity) have suffered considerable loses in both their income and membership. Despite these challenges, however, Buddhism’s public image has actually improved since the start of the epidemic due to the rapid and proactive responses of the nation’s largest Buddhist organization, the Jogye Order of Korean Buddhism (K. Daehan bulgyo jogyejong). This article critically examines the Jogye Order’s response to the epidemic and its impact on the order thus far, along with discussions regarding the order’s future. In particular it will examine the results of three conferences held by the order in response to the epidemic and the resulting recommendations on how Korean Buddhism should adapt to effectively address the many challenges brought by the pandemic. These recommendations include establishing an online Buddhist education system, further engaging the order’s lay supporters through various social media platforms, upgrading the current lay education program with virtual learning options that directly address problems faced by the general public during the pandemic, and distributing virtual meditation classes world-wide for those who remain in quarantine or social isolation. By adopting these changes, the Jogye Order will be able to play a crucial role in promoting mental stability and the cultivation of positive emotions among the many suffering from anxiety, social isolation and financial difficulties during the pandemic.

scholarly journals Celibacy or Marriage? Dilemmas for Buddhist Monks in Korea

2021 ◽  
Vol 13 (2021/1) ◽  
Author(s):  
Beatrix Mecsi
Keyword(s):  
Twentieth Century ◽  
Relevant Literature ◽  
Social Darwinism ◽  
Viable Alternative ◽  
Primary Sources ◽  
Colonial Rule ◽  
Daily Lives ◽  
Korean Buddhism ◽  
Complex Picture ◽  
Japanese Colonial

Following the Confucian period of the Chosŏn era, which overshadowed Buddhists and confined them to the margins of society, at the beginning of Japanese colonial rule the possibility of monastic marriage typical of Japanese practice emerged as a viable alternative for Korean Buddhists in the early twentieth century. While the repressive memory of Japanese colonial heritage often appears in the relevant literature about clerical marriage today as the main reason for Korean Buddhists to get married, an analysis of contemporary documents presents us with a much more complex picture. Most notably among Korean intellectuals, one of the most significant personalities of the era, Manhae Han Young’un’s (1879−1944) systematically urged the reform of Korean Buddhism, Chosŏn Pulgyo yusinnon 朝鮮 佛 敎 維新 論 (Treatise on the Restoration of Korean Buddhism). In connection with the presentation and circumstances of the thirteenth point formulated to allow polemics and the practice of priestly marriage, we can see that his Confucian education, personality, and life play as important a part in his reasoning as the ideologies of the era, social Darwinism and modernism, and democracy. But primary sources revealing the daily lives and circumstances of the monks also show that thewillingness to marry was also greatly influenced by the new inheritance rules introduced in the Japanese colonial system.

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