Introduction
What was the origin, establishment, development and relationship of Buddhism with other religions? What were various reforms that were made to restore it especially after Japanese occupation and how is the current situation? Buddhism could be seemed as set of religious beliefs that probably that has influenced by the philosophical teachings of Siddhartha sometimes it is also referred to as a guide that directs one towards reality.
It originated in India sometimes back; about 2600 years ago. Buddhism is also referred to as Buddha dharma or simply as Dhamma. This religion originated from the teachings of Siddhartha Gautiona approximately in the 5th BCE. It reached China in about 372 AD where the main religion of the day was Shamanism. It was first witnessed in Korea in 4th century CE during the time when the country gave birth to Packche, Silla and Koguryo kingdoms. First it reached Koguryo north and then to the other two parts. It was taken there by a monk named Sondo form Chi’n but Korean Buddhism is not the same as those from other parts as this one tries to reduce the Chinese Mahayan inconsistencies. My main focus in this essay will be to discuss on its origin how it spread, its impacts and its practices.
Main body
The main Korean religion prior to the introduction of Buddhism was the shamanism, which up to now is valued by some Koreans. Its followers believe that natural forces, human beings as well as inanimate objects have spirit that deserves to be appeased. The two religions did not conflict in any way and if anything, they both complimented each other to produce a unique type of Buddhism that is only found in Korea. (Chong, R.K. 1997, pg 78) During its time of origin, their teachings were elementary and were taught by Chinese monk who came with him some Chinese statues and texts. His teachings consisted both the search for happiness and karma’s teachings. These teachings worked very well with shamanism such that they mixed and blended some unique form of Buddhism. So the Korean form of religion is totally different from others as it is a hybrid type of religion.
During this period as it is mentioned above the Korean peninsular kingdom was divided in to three regions namely Kerguyo Paeje and Paekje which were located in the North, South West and South East respectively. Since it was introduced in Korea it only spread to well established and conquered others something that made Korea to be united. The Shilla United was famous for its arts and cultural materials for example the Maintreya image. The Kyongju that was mostly famous for its twin Stupas and the Koryo dynasty developed itself very much in terms of arts and cultures. It should not be forgotten that the koryo dynasty that is today known as Korea. The Koryo dynasty’s era witnessed the creation of the Korean Tripitaka, this is a collection of all of the Buddhist sacred books or the scriptures and era of the spread of Buddhism also the period that witnessed the emergency of one of the most famous monk called Chi-nue.
His teaching particularly emphasized on ‘mind only’ form of meditation on son’s practise plus the scripture studies. These contributed to the rise of a feature that is distinguishable from others. The main sect in Korea is the chogye but it showed be known that this sect came from the Songgkwang temple that was established at Mount Chogye by Chi-nul. (Buswell, ed. 2005 pg 64) The spread of Buddhism in Korea received a major set back with the establishment of the Yi dynasty that came to adopt the principle of neo- Confuciasm did not go along well with Buddhism and this led the latter to decline. The Yi dynasty also called Chosun in their trial to control the spread of Buddhism destroyed all the temples in the key cities and forced the monks to go to the mountains where they are found even today. (Hong. A. 1978)
Another reason why the trend of Buddhism was not going well was as a result of corruption that was combined with the emergence of a very strong movement that was against Buddhism. However, centrally to the expectation, this set back acted as a shot in the arm as the most renown masters whose role they played in the spread of this religion. Mostly these masters and monks who were determined to shape the future of the Koreans. These monks even went in China so that they could learn Linji or what in Korean is known as imje. This was a teaching that was taught in china by Jinul.
After they completed their course, they pointed the weaknesses of the constitution so that they could bring back Buddhism on to its feet. Though the imje’s influence was not seen to be in harmony with Buddhism. The two expressed deep understanding on the Confucianism and Taoism. With the occupation of Japanese in 1910 up to 1915, Buddhism somehow regained its popularity as the Japanese allowed it to be taught and spread on understanding that this time the monks were get married. Unlike in the past where Korea was home to many Buddhists, today only 50% of the whole population believe in Buddhism. (Keel, H. 1978 pg 16,17). There are various features that contributed to the uniqueness of the Korean Buddhism. These features are the bodhisattva principle’s unification openness and the mundane.
These divisions in the country had their own significant effect. A bodhisattva is a Buddhist that is determined to postpone their final enlightment so as they come after themselves to the wider society. Bodhisattva as a religion entailed embodiment of some perfections and are generosity, vigour, patience, wisdom meditation and good conduct. The most valued of the six perfections was generosity, which involves denial of the self or negation, but as a matter of fact all these perfections are interrelated and valued. For example if you want to be generous, then you have to possess the other six perfections. It is believed that for one to give somebody a good gift then they must be of good conduct. It is thought that it is only through meditation that greed in our mind could be erased and this helps a person to give a present to another selflessly and it is through his wisdom that the person to be awarded.
These Buddhism values were of fundamental importance to the lives of the Koreans who believed that if one perfected in these factors then the possibility was that he/she would become a perfect being. The other feature or character was unification. It was strongly believed that the inhabitants of Peninsular become unified through the force of Buddhism. It is as a result of this power that the unified Shilla period came to be social harmony. (Fisher, J. E. 1977) In 688 Ad people got unified something that boosted the defence maintenance. Monks used the Buddhism unifying force to lead Koreans to rise above the Japanese ruling. The most renowned Buddhist writers were also not left behind in unifying the followers. They wrote on several topics such as “returning to the one mind, “all is one” and won-hyo (open mindedness) this campaign led Koreans to embrace the spirit of peace harmony and unity
The third feature that makes Korean Buddhism unique is ‘openness’ the practice of openness in Buddhism is very evident in the way Buddhists relate with other sects and movements such as shamanism and the Confucianism. The Koreans are well aware of the benefits that are associated with being open and that are why even today the Koreans Buddhists are ready to incorporate various new features to their religion if they are good. This culture is transferred to other generations through plays songs and movies. (De Bary, WT. and Kim, J.H., Ed. 1985 pg 33, 41).
Since the introduction of Buddhism in Korea mundane benefits are more valued than spiritual benefits that are pursued by the monks. Unlike other religions Buddhism is more focused on practical thing and aims at promoting Buddha hood in the society in order that human beings would be saved and the measures that are used to achieve this end are skilful. “The object of salvation, no matter what it may be falls within the category of living beings.
Therefore regardless of what religion people believe in they are nevertheless regarded as an object of Buddhist salvation. In this way, Buddhism is inclusive and tolerant, and Korean Buddhism is no exception. In Korea for example Wonhyo (617-686) represented the pinnacle of intellectual history whereby as a good thinker that possessed the thoughts of a wise Korean Buddhist. Wonyo warned people against the rigidity of doctrine as well as allowing the aristocratic monopoly to find a place in Korean Buddhism. He was very vibrant in trying to integrate various diverse Buddhism doctrines in his work and this made his research work to become a Buddhist critical model. In trying to harmonise different doctrine in his own he laid much emphasis on teaching various phenomena that to him are mind’s products.
He urged people to understand that the mind is the source of all phenomena and for that reason, it becomes useless to have doctrinal dispute and this is why openness in Korean Buddhism is greatly cherished as it makes this religion to be flexible and accommodative of other religious. Rigidity of religion is what mainly makes different groups to rise against each other for example Muslims and Christians. According to Wonhyo, the only way through which despites could be why he tried to combine practical orientation with rigid adherence to the doctrines. Another person whose contributions towards making Korean Buddhism a unique thing was Eisang (625-702) this person firmly is created for forcing Hwaom which was Buddha land ideal for promoting and maintaining a strong background for unified shilla kingdom. According to Hwaom doctrine thing exist in nature because of harmony in the universe otherwise if there is no universal order then all things would be in perpetual conflict. “If one awakens to this order anguish and contentions instantly disappear and the world is seen as full of harmony and peace” (Lee, Peter H., ed. 1993 pg 84)
The teachings of Eisang were very influential to the Koreans and this made the whole of Korea to be seen as a Buddha land and various places where Kwanum Munsu Posal became sacred places. His teachings expressed Hwaom’s thought whose purpose was to show people the possibility of getting organised for the future of unified shilla.
Trials were made to restore order and organisation in Korea especially after it was severely damaged by shilla and Koryo regimes. These dynasties had no use for Buddhism and even victimised its followers such as monks. These regimes advocated for Confucianism and were determined to do whatever in their power to destroy the already well-established Buddhism religion. They demolished temples that were used by Buddhists. Many Korean Buddhists took it upon themselves the role of restoring the shape and progress of Buddhism and Eich’ion was one of these individuals. During the Koryo era, Eich’ion who was national master aimed to restore sanity in Buddhism religion that had greatly perpetrated. During the last period of this regime a movement was formed in the surrounding area of the ‘Nine Mountains. This group led to son’s expansion and strongly agitated for less control of the government as well as the strict issuance of doctrinal orders. The were advocating for the sharing of power amongst the local areas as opposed to central relied on money it got from the royal house to carry out its missions.
Eich’on and his group had to devise another way of dealing with the situation they embarked on a practice, which was based on meditation (son) and doctrinal learning (kyo) so as to cut the cost of preparing those documents. Eich’won’s model was geared towards unifying the Koryo society through order restoration between the royal house and the Buddhism. Another reformer was Chinul (1158-1250) who centrally to what Eich’ion was trying to bring changes to Buddhism from the sect. Due to the Korean military coup of 1170, the whole society was chaos and the Buddhism were no exception as they fell victim of the coup. Chinus capitalised on this situation to form a group of those people who denounced their wealth and fame and went to live in secret places where they would lead their private religions life. Since the groups’ mode of practice was meditation and some doctrinal studies, it came to be regarded as Samadhi and Prajna, which translate to concentration and wisdom respectively. Thus Chinul wanted to form a secluded group of Buddhists.
In the recent past, there are those who devoted their energies to spread Buddhism and a classic example is of back Yongseong Jinjong who died in 1940. He spread Buddhism based on Seon traditions and also conducted intensive studies and efforts to translate the Buddhist Tripitaka. He also represented the Korean community at the thirty-three Buddhist national meeting. (Han, W. 1971, pg 154)
After Korea was rescued from Japanese occupation sometimes back in 1945, Chogye the Korean sect started to replace the married monks that were placed by the Japanese. In 1950, there were further divisions between the Korean Buddhists that were perpetrated by Syngman Rhee whose main target was to weaken the Sangha Buddhist by campaign for the “Japanized Buddhists” other division amongst the Koreans were brought about by westernisation in education and scholarships and also by the empowerment programs that were directed to the women and the poor people. (Prebish, C., ed. 1975 pg 213) Fights also erupted over the leadership of temples between married monks and non-married monks. These added salt to the injuries by creating even further divisions. Many Buddhists turned Christians due to the conflicts inside Buddhism.
The president of Korea from 1950s Syngman Rhee with others tried to widen the gap between Buddhists for example, Rhee incited the Japanized Buddhists against the Sangha Buddhists. Other divisions were brought about by the introduction of the Western education and the scholar ships that were provided by them. Also women and children empowerment in Korea increased the division between various Buddhists. The biggest division was brought by the difference between married and celibate monks over who was to run and manage the temples. Those who referred them serves as the Jogye Buddhists even threatened to kill themselves because of the hatredness that existed between them and the Japanized Buddhists. Due to these in fights their influence in Korea rapidly decreased and Christians took their place. (Ch’en, K. 1996 44).
In the 1965 the then president park Chung Hee tried to closed the gap between the rival Buddhists by putting in place a pan Buddhist organisation but things did not work out as they were expected. When he failed he joined the celibate monks. In the 1980s Chu Choo Hwan who was the president he reversed the progress that was brought about by Chung Hee by using intrigue and politics to weaken Buddhism. Today the fight has taken another dimension as it is fought between Christians and the Buddhists. Christians are even destroying Buddhist’s temples and crashing their valued statues. In 1990s there were conflicts that existed between some Buddhist leaders, the government of Korea and church denominations. The monks were accused of being immoral by the government and this made Christians to take advantage of the situation to fight Buddhists.
In Korea most of church congregations do turn violent when various groups rise against each other. There was a case where the past6or of a certain church used his microphone as a tool to destroy the treasures of the Buddhists. Also there have been cases where Christians have painted crosses on the walls and glasses of the temples, Some Buddhists have started to market their products such as statues and are allowing tourists to visit their temples to see these rare treasures. Today, there are about fifteen million people in Korea and approximately a third of them are religious. These comprise of various groups of Buddhists in Korea, “Of the 18 different sects in Korea, the Chogye sect represents close to 90% of the country’s devout. It includes the Seon (also known by its Japanese name of Zen) and Kyo schools. The second largest group, T’aego, comprises 7% of the total and allows its monks to marry.” (Quang Duc HomePage, 2001) Conclusion
To conclude we have seen that Korean Buddhism is different from other Buddhism and especially the Chinese Mahayana as it is geared towards solving some inconsistencies that exist. Korean Buddhism originated from china and then entered Korea where it took another dimension. Korean Buddhism has faced a lot of challenges for example, during the occupation of Japanese in the 1940s it was greatly undermined. Some monks were chased away and went to live in the Syrian Desert without any food or water. Buddhism was also Japanese even allowed married monks to preach while others were tortured thus increasing divisions among Buddhists. There were some efforts to strengthen Korean Buddhism and people were people like Eisang and Wonhyo made these. Buddhists Korea have al been facing a lot of frustration from the government foe example, in 1960s president Rhee incited Buddhists and especially the Japanized and the Sangha Buddhist to fight one another but today, the situation is a bit different as even the Christian are rising against Buddhism.
Work Cited
Buswell, ed. Currents and Counter currents: Korean Influences on the East Asian Buddhist Traditions, Honolulu: University of Hawaii Press, 2005. 49-64.
Ch’en, K. Buddhism in China: A Historical Survey. Princeton, NJ: Princeton University Press. 1964: 48-54.
Chong, R.K. Won Buddhism: A History and Theology of Korea’s New Religion. Studies in Asian Thought and Religion. Vol. 22, Lewiston, Queenstown, Lampeter: The Edwin Mellen Press, 1997: 78.
De Bary, WT. and Kim, J.H., Ed. The Rise of Neo-Confucianism in Korea. New York: Columbia University Press, 1985: 40 Han, W. The History of Korea. Honolulu: University of Hawaii Press, 1971: 154.
Keel, H. Buddhism and Political Power in Korean History. Journal of the International Association of Buddhist Studies. Vol. 1, 1978. 8-23. Prebish, C., ed. Buddhism: A Modern Perspective: Buddhism in Korea. 1975: 212-217.
Lee, P.H., ed. Sourcebook of Korean Civilization.New York: Columbia University Press, vol. I: 1993:78-84.
Fisher, J. E. Pioneers of Modern Korea. Seoul: Christian Literature Society of Korea. 1977.
Hong. A. Modern History of Korean Philosophy Seoul: Seong Moon Sa. 1978.
Quang Duc HomePage. Buddhism in Korea. Korean Buddhism Magazine, Seoul. 2000. Web.