Korean Buddhism is distinguished from other forms of Buddhism by its attempt to resolve what its early practitioners saw as inconsistcies within the Mahayana Buddhist traditions that they received from foreign countries. To address this, they developed 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 (interpetrated Buddhism), a form that sought to harmonize previously arising disputes among scholars (a principle called hwajag 和諍).
Cturies after Buddhism originated in India, the Mahayana tradition arrived in China through the Silk Road in the 1st ctury CE via Tibet; it th tered the Korean pinsula in the 4th ctury during the Three Kingdoms Period, from where it was transmitted to Japan. In Korea, it was adopted as the state religion of 3 constitut 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 the Seon Lineage, primarily represted 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 Z. 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.
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About 800 years after the death of the historical Buddha, shamanism was the indigous 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 ctury 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 the King Chimnyu of Baekje in the southern Korean pinsula 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 ctral Korea.
As Buddhism was not se to conflict with the rites of nature worship, it was allowed by adherts of Shamanism to be blded into their religion. Thus, the mountains that were believed by shamanists to be the residce of spirits in pre-Buddhist times later became the sites of Buddhist temples.
Though it initially joyed wide acceptance, ev 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 the prior dominance of Buddhism.
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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 d of the Joseon period, wh its position was strgthed somewhat by the colonial period, which lasted from 1910 to 1945. However, these Buddhist monks did not only put an d to Japanese rule in 1945, but they also asserted their specific and separate religious idtity by reforming their traditions and practices. They laid the foundation for many Buddhist societies, and the younger geration 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 m's daily issues.
However, the actual number of Buddhists in South Korea is ambiguous as there is no exact or exclusive criterion by which Buddhists can be idtified, 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 the practicing population are deeply influced by these traditions. Thus, wh counting secular believers or those influced 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 influced by Buddhist philosophies and customs.
Introduction To Korean Buddhism (article)
Wh Buddhism was introduced to Korea in the 4th ctury CE, the Korean pinsula was politically subdivided into Three Kingdoms of Korea: Goguryeo in the north (which included territory currtly in Russia and China), Baekje in the southwest, and Silla in the southeast. There is concrete evidce of an earlier introduction of Buddhism than traditionally believed. A mid-4th ctury tomb, unearthed near Pyongyang, 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 ctury. 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 the Tiantai master Zhiyi. Other Korean monks of the period brought back numerous scriptures from abroad and conducted missionary activity throughout Korea.
The date of the first mission from Korea to Japan is unclear, but it is reported that a second detachmt of scholars was st to Japan upon invitation by the Japanese rulers in 577. The strong Korean influce on the developmt of Buddhism in Japan continued through the Unified Silla period. It was not until the 8th ctury that indepdt study by Japanese monks began in significant numbers.
Buddhism In Ancient Korea
In 372, the monk Sundo (順道, pinyin: Shùndào) was st 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 Ctral Asia), and the Goguryeo royalty and their subjects quickly accepted his teachings.
Buddhism in China was in a rudimtary 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 influce of Goguryeo. Some monks from Goguryeo came to Silla and preached among 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.
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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, the Baekje monk Gyeomik (겸익, 謙益) traveled directly to Ctral 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 sevty-two volumes. The Gyeyul school in Baekje was established by Gyeomik about a ctury earlier than its counterpart in China. As a result of his work, he is regarded as the father of Vinaya studies in Korea.
Buddhism did not ter the kingdom of Silla until the 5th ctury. The common people were first attracted to Buddhism here, but there was resistance among the aristocrats. In 527, however, a promint court official named Ichadon prested himself to King Beopheung of Silla and announced he had become Buddhist. The king had him beheaded, but wh 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 monumt honoring his martyrdom is in the National Museum of Kyongju.
During the reign of the next king, Jinheung of Silla, the growth of Buddhism was couraged and evtually recognized as the national religion of Silla. Selected young m were physically and spiritually trained at Hwarangdo according to Buddhist principles regarding one's ability to defd the kingdom. King Jinheung later became a monk himself.
Korean Buddhist Temple From Silla Dynasty Era. Bell Pavilion With Traditional Gong, Bell And Drum. Translation:
The monk Jajang (慈藏) is credited with having be 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 rounced his religious life to better serve the people and ev married a princess for a short time, with whom he had a son. He wrote many treatises and his philosophy ctered on the unity and interrelatedness of all things. He set off to China to study Buddhism with a close frid, Uisang, but only made it part of the way there. According to legd, 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 the container from which he had drunk was a human skull and he realized that lightmt depded on the mind. He saw no reason to continue to China, so he returned home. Uisang continued
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