Buddhism In Korea Research Articles

승가 및 한국불교의 미래에 관한 재가불자들의 인식 연구

승가 및 한국불교의 미래에 관한 재가불자들의 인식 연구

근·현대 동아시아의 재가불교사상과 운동

Rhi Ki-Young's Buddhist thought is to gain an insight into the world through the fundamental spirit of Mahāyāna Buddhism and constantly reproduce it in reality. He sees the starting point of Lay Buddhism in Korea as Wonhyo who realized Minjung Buddhism. He also thinks that the origin of Lay Buddhism lies in Jinsokbuli(眞俗不二) based on prajñā(般若), the ideological backbone of Mahāyāna Buddhism. It aims to transcend the limits of the system and realize Buddha Dharma in reality. In addition, it is in the spirit of Mahāyāna Bodhisattva who brought about a great transformation beyond early Buddhism. This allows all thoughts and practices in Mahāyāna Sūtras to lead up to the virtues of bodhisattvas. He insists on building true saṃgha(僧伽) that becomes one through Buddha Dharma, going beyond all sectarian ceremonies. Furthermore, he makes social practice a top priority, as seen from the fact that Rhi Ki-Young founded the Korean Institute for Buddhist Studies regarding Lay Buddhism Movement. He emphasizes that members of society become bodhisattvas and create Buddha Land in every corner of society. Also, his goal is to establish the real Pure Land through Bodhisattvas’ Way. The ultimate goal of Bodhisattva is peace. It is said that it was Wonhyo who wanted to realize peace that would remove the sufferings of the world. In the end, the ultimate aim of Lay Buddhism is to realize the Pure Land in this land where we live. Rhi Ki-Young's Lay Buddhist Movement is in line with East Asian modern and contemporary Lay Buddhist Movement. In order to demonstrate this, this study aims to examine the enlightenment movement of Lay Buddhists and the establishment of lay Buddhist groups or organizations. As for the former, it suggests Chinese Yang Wen-hui, Japanese Inoue Enryō, and Korean Han Yong-Un. As for the latter, representative examples include the Buddhist reform through Taixu's theory of Human Buddhism, Korean Lay Buddhist organizations including Won Buddhism, and Japanese Lay Buddhist organizations including the Newly Young Buddhist Alliance led by Senō Giro(妹尾義郎). Most of all, the Lay Buddhist movement awakens the importance of the role of Lay Bodhisattva in modern society. This is because it is the subject that embodies the virtues of a bodhisattva led by six paramitas. Besides, it needs to go one step further into reality and implement Engaged Buddhism. Mahāyāna Buddhism is the movement of Buddha Dharma, and the key today is Engaged Buddhism. In conclusion, this study has found that Rhi Ki-Young's Lay Buddhist thought can be a way to save us in the face of the crisis of mankind.

Buddhism in Korea

Buddhism in Korea

The Funerary Rites of Won Buddhism in Korea

Won Buddhism, established in 1916 by Founding Master Sot’aesan (少太山, 1891–1943), is one of the most active new religious movements in South Korea. When Korean society experienced a revolution in terms of values together with a swift transformation at the societal and national levels during the late 19th century, many novel religious movements emerged. Among these movements, Won Buddhism developed as one of Korea’s influential religions with an expanding role in society, both in performing the National funeral rites for deceased presidents and in the military religious affairs alongside Buddhism, Catholicism, and Protestantism. Unique interpretations of death underlie differences in rituals performed to pay homage to the dead. In this paper, I focus on the funerary rites of Won Buddhism. First, I will provide an introduction to Won Buddhism and subsequently give a brief overview of procedures involved in the death rituals of the religion. Finally, I will elaborate on the symbolism of the Won Buddhist funerary customs and discuss the deliverance service (K. ch’ŏndojae 薦度齋) as a practical demonstration of Won Buddhism’s teachings on birth and death.

밀교 분노존 우추슈마(Ucchuṣma)의 한국 내 수용과 신앙에 대한 고찰

본 연구는 예적금강(穢跡金剛) 또는 금강야차명왕(金剛夜叉明王)으로 불리는 외래(外來)의 존격, 분노존 우추슈마(Ucchuṣma)의 한국 내 수용과 신앙을 고찰한 것이다. 우선 밀교경전에 나타난 우추슈마의 여러 이칭과 특징에 대한 분석을 기초로 하여 한국 내 우추슈마의 수용 및 신앙과의 관련성을 검토하였다.BR 우추슈마와 관련된 선행 연구는 조선시대 신중도(神衆圖)와 연관된 논의가 중점이었다. 그렇지만 논자는 불상을 봉안하는 불감(佛龕)이나 불교의식에서 사용되는 법구(法具)에 우추슈마가 조각된 점과 불교의례집에 수록된 우추슈마의 진언(眞言)이나 작법(作法)에 주목하였다.BR 어떠한 신앙에서 우추슈마가 불감이나 금강령에 조각되었으며, 불상의 점안식(點眼式)에서 우추슈마 해예진언(解穢眞言)이 암송되는 의미를 밝혔다. 또한 불교의례집인『범음산보집(梵音刪補集)』의 예적단작법과 『작법귀감(作法龜鑑)』의 신중대례에 수용된 우추슈마의 특징과 신앙에 대하여 고찰했다.BR 한국에서는 통일신라시대와 고려시대까지 교령륜신으로서 우추슈마의 역할이 강조된 신앙을 볼 수 있었지만, 조선시대 신중대례에 편입되면서 분노 명왕으로서의 특성이 약화되었다. 물론 불교 의식의 정화와 결계의 보호를 위하여 귀신 등의 무리를 항복시키는 항복법을 행할 경우에 교령륜신의 역할은 미약하게 남아있지만 불법을 보호하고 중생의 소원을 성취시켜주는 호법신의 역할이 보다 강조되었다.

Kudō Takeki, Director of Keijō Women’s Hospital, and His Medical Service for Women and Buddhist Activities in Colonial Korea

This paper examines the relationship between women’s medical care and Buddhism through the activities of Kudo Takeki 工藤武城 (1878-?), director of Keijo Women’s Hospital during the Japanese occupation of Korea, and how Kudo’s projects functioned under Japanese “cultural rule” (Bunka seiji 文化政治) in colonial Korea. Kudo Takeki specialized in gynecology at the University of Wurzburg, Germany. Along with some other influential figures in Korea, he sought to cure even spiritual problems of his patients through Buddhist propagation and literary activities. Through his activities, Kudo Takeki helped promote such initiatives on the part of the colonial rulers in their management of colonial Korea. His activities involved forging connections between medical service and Buddhism and between Buddhism and women. After the March First Movement of 1919, Governor-General Saito turned his attention to women, who had become more receptive to Buddhism in Korea after centuries of domination under Confucianism in Choson, as well as to medical science and service, the “benefits of civilization.” In this respect, the “cultural rule” of the colonial state tried to exercise governance by reconciling medicine, Buddhism, and women into a regime that could effectively further its agenda. In this invisible framework, Kudo took it as his calling to improve the social status of Korean women and give them relief through his medical knowledge and practice.

From the Mountains to the Cities: A History of Buddhist Propagation in Modern Korea by Mark A. Nathan

Reviewed by: From the Mountains to the Cities: A History of Buddhist Propagation in Modern Korea by Mark A. Nathan Florence Galmiche, Associate Professor From the Mountains to the Cities: A History of Buddhist Propagation in Modern Korea by Mark A. Nathan. Honolulu: University of Hawai'i Press, 2018. xii, 196 pp. This book is a useful contribution to several fields of research. It adds to current research on the relationship between the state and Buddhism and also offers a global vision of the history of mainstream Korean Buddhism since the end of the nineteenth century. This ambition—to present the contemporary history of Korean Buddhism in an accessible and concise volume in English—is extremely helpful. Despite the magnitude of the task, Mark Nathan manages to give a coherent account by following a specific approach: the development of propagation (p'ogyo) within Buddhism. This clear angle leaves some themes aside, but Nathan presents this focus on propagation in a very convincing way and shows the relevance of this issue for understanding the contemporary history of Buddhism in Korea. The development of Buddhist propagation [End Page 351] strategies in the twentieth century is the opposite of an epiphenomenon. As this book demonstrates, they have not only strengthened the role and status of Buddhism in society but also contributed to its profound reform. The merits of this approach are twofold: it makes it possible to draw lines of continuity in the contemporary history of Korean Buddhism that contribute greatly to the understanding of its evolutions and it also makes it possible to address less investigated aspects of Buddhism such as the evolution of its legal framework or its media. The book is organized chronologically. The introductory chapter situates the concept of propagation within Buddhist traditions in Asia. It describes how the place of propagation within the history of Buddhism has been debated and provides useful conceptual clarifications (for example, on the difference between dissemination and conversion). After this introduction, chapter 2 discusses the end of Chosŏn and highlights the relation between the concept of modernity, the normative framework for what constitutes a religion, and the valorization of propagation. It sheds light on the many factors that contributed to the lifting of the ban on Buddhist nuns and monks entering major cities. It also explores the meaning and influence of the "mountain Buddhism" trope. Nathan shows how the relation between the principle of religious liberty and the freedom to propagate one's religion was established at the end of the nineteenth century. Clarifying the relation between these two notions as well as the consequences of this connection is an important contribution of this book. Like Vincent Goossaert in the case of China, Nathan disentangles the relationship between different legal frameworks, a normative definition of religion, and the evolution of religious practices. Chapter 3 furthers this reflection on Buddhism in the context of Japanese colonization. It shows how the anchorage of propagation within the normative and legal framework of recognized religions allowed monastics to legitimately engage in this activity but also allowed the colonial government to ensure control over these issues. Nathan thus contributes to the debate about the influence of colonization on the evolution of Buddhism in Korea and shows how the new legal context surrounding temples and their activities has served both as leverage for the spread of Buddhism and as an instrument of control and domination for the colonial government. Chapter 4 discusses the period from 1945 to the end of the 1970s. It describes how divisions ignited by colonial rule were complicated by government intrusion—both by the US Army Military government and the South Korean government—into monastic affairs, facilitated by the legal framework resulting from colonization. Nathan points out that despite all the major crises and [End Page 352] difficulties, propagation has continued to be a major reference for Buddhist reformers and the main guideline for the monastic community's engagement with society. Moreover, he also analyses how the transformation of the political and legal framework surrounding Buddhism in the 1960s and 1970s contributed to renewing its propagation strategies. In particular, he emphasizes the development, from the 1970s onward, of individual propagation initiatives and sheds light...

From the Mountains to the Cities: A History of Buddhist Propagation in Modern Korea by Mark A. Nathan

Book Review From the Mountains to the Cities: A History of Buddhist Propagation in Modern Korea, by Mark A. Nathan. Honolulu, HI: University of Hawai‘i Press, 2018. xii, 193 pages. Diagram. Notes. Bibliography. Index. US$ 62.00. Two important research questions in the history of modern Korean Buddhism are how Buddhism revived after centuries of repression by the Confucian elite, and how it then spread throughout Korean society and culture in the late twentieth century. This recent book by Mark Nathan provides a stimulating suggestion to answer both of these questions—the traditional Buddhist concept and practice of p’ogyo [布敎, propagation of teaching]. From the Mountains to the Cities is divided into six chapters covering in turn theoretical and historical issues regarding Buddhist “missions” and the transmission of Buddhist ideas and beliefs across cultural boundaries, the release from the legal and cultural restrictions of the Chosŏn dynasty (1392–1910) at the end of the nineteenth century, the cultural and political circumstances during the period of the Japanese annexation of Korea (1910–1945), the cultural, religious and political circumstances of the post annexation period (1945–), reflections on current propagation methods, and broad issues around law, religious pluralism, and religious propagation. Korean Studies © 2019 by University of Hawai‘i Press. All rights reserved. 1 Broadly speaking, Mark Nathan argues that the rediscovery/reapplication of the Buddhist concepts of p’ogyo was enabled by the relaxation of restrictive legislation at the end of the nineteenth century and by the stimulus and exampleof the rapid growth of Protestant Christianity from the late nineteenth to the early twentieth centuries. One important aspect of this re-appropriation of p’ogyo was the development of the activities of the laity in contrasttoclericalactivity.Layinvolvementwasnotanewthing,butitwasreappropriated and developed partly through the example of Korean Protestantism which has a strong lay-led element. The development of p’ogyo was enabled during the Japanese colonial period by a legal framework (continued under the legal system of the Republic of Korea), which legally defined ‘religion’ in part by it being a free association people who (among other things) are engaged in the propagation of their beliefs and practices. These associations (religions) are therefore made up of religious professionals and their followers who all are engaged to a greater or lesser degreewithpropagation.Intheremainderofthisbook,MarkNathanfillsout in detail the modern history of these basic ideas and at the end offers some views about the future landscape of religion in South Korea. Being based upon a doctoral dissertation, the text gives evidence of repetition and the summingupofpointswhichhavealreadybeenestablished.Nonetheless,this featureofthetextdoesnotdetractfromthepointswhichtheauthorhasmade or the thoroughness with which he has established them. From the Mountains to the Cities is an important contribution to the understanding of modern and contemporary Buddhism in Korea. It is one of the few books in the area of East Asian Buddhism which attempts to understand and interpret the dynamics of Buddhism in that area of the world. Consequently, it will be of interest to students and scholars in the areas of Buddhist Studies, Comparative Religion, East Asian history, Korean Studies, and Korean history. For comparative research purposes, it also will be of interest to scholars in the areas of Christian missions and East Asian Christian history. James H. Grayson School of East Asian Studies, The University of Sheffield, Sheffield, United Kingdom Contributor Emeritus Professor James H. Grayson (j.h.grayson@sheffield.ac.uk), School of East Asian Studies, The University of Sheffield, Sheffield, United Kingdom. 2 Korean Studies 2019 ...

The Emergence in the Modern and Contemporary Buddhism in Korea and KYUNGUN-WONGI(擎雲 元奇)

The Emergence in the Modern and Contemporary Buddhism in Korea and KYUNGUN-WONGI(擎雲 元奇)

Responses of Korean Buddhism to the Ethos of Contemporary Korea: Three Discourses in the Wake of Modernization

The revival of Buddhism in Korea began in the 20th century as the nation suffered a downfall from the colonization of the Japanese Imperialists. In this chaotic time of social turmoil, transformation into a modern nation resulted not from a natural flow of events but rather from an articulation through a series of discourses on Korean identity. The modernization process in Korea was precipitated by the Japanese colonialism, thereby adding to the complexity during the time of social transformation. In this paper, we have reviewed the three major discourses of Korean Buddhism in the wake of modernization. The following discourses were attempts to deal with the problems faced by the Buddhist community during modernization: the discourse on secularity and social participation, the discourse on modernity centering on the issue of modifying precepts, and the discourse on identity contemplating the originality of Korean Buddhism. The fact that the old controversies concerning precepts continue even to this day in Korea might be regarded as a proof of the vibrant dynamics of contemporary Korean Buddhism. Accordingly, the next unavoidable discourse regarding Korean Buddhism would be on whether and how it can adapt itself to contemporary society, along with what part it will play in the forthcoming society.

石顚 朴漢永의 佛敎史觀과 그 價値

石顚 朴漢永의 佛敎史觀과 그 價値

Korean Buddhist Adoption of Shamanic Religious Ethos

A readily noticeable aspect of Buddhism in Korea but not widely discussed is the close link with Korean shamanism (musok). This intimate relationship is particularly true when we consider the importance of fulfilling this-worldly needs in the Buddhist cults which seem to be closely modeled on the religious function and ethos of musok. This was part of the process of adapting to the religious culture of Korea. The argument, in particular, is based on the central function of praying for worldly needs (kibok), safely sending off the dead souls (ch’ŏndo), and healing the sick (ch’ibyŏng), all of which are the principal aspects of musok cults. Parallel Buddhist notions can be exemplified with the Mountain Spirit that is commonly enshrined at temples and the prevalence of the bodhisattva cult of Kṣitigarbha and Bhaiṣajya-guru in Korean Buddhism, respectively. BR In essence, resolving this-worldly needs has been an essential reason why many people visited temples in Korea since the time Buddhism initially came to Korea. The success of Buddhism in becoming established in Korea and widely throughout Asia was not only because of Buddhism’s notions of enlightenment or its profound teachings. Rather, its success was in large part because, like other religions, it helped to resolve urgent and immediate secular problems. Without such aspects, it would lead to a misrepresentation of the Buddhism that had been practiced by millions of people and maintained albeit by the monks as well.

한국에서의 불교의 근대화 : 불교개혁론을 중심으로

한국에서의 불교의 근대화 : 불교개혁론을 중심으로

Buddhism and Cultural Consumption in Contemporary Korea: From ‘Nation Protecting Buddhism’ to ‘Nation Globalising Buddhism’

본 연구는 현대의 대한민국의 불교와, 21세기에 걸맞는 ‘한국 불교’의 정체성을 강화하려는 시도에 대한 점검이다. 이러한 주제를 조사하기 위해 역사적 방법론과 사회적 방법론을 혼합한 접근 방법을 채택했다. 그럼으로써 현 상황이 어떻게 도출되었으며, 현재 한국 사회에서 어떻게 발현되고 있는지를 보다 잘 이해하고자 한다. 본 연구는 오랫동안 국가와 밀접한 관계에 있었던 불교의 역사를 재해석함으로써 불교가 한국 사회에서 스스로 새로운 위치를 창출하고 있음을 전제로 한다. 이러한 호혜적 관계로 말미암아 불교는 ‘민족 세계화의 불교’라는 새로운 형태를 띠게 된다. 이러한 방식으로, 한국 불교는 ‘한류’로 알려진 현상을 통해 한국 문화를 세계화하려는 한국 정부의 정책과 호의적인 입지에 놓인다. 그렇게 함으로써, 한국불교는 문화체육관광부와 같은 국가 기관으로부터 재정적 후원과 지원을 받을 수 있는 튼실한 입지를 구축하게 되었다. 현 시대 한국 불교의 새로운 역할은 다음의 두 가지 측면에서 매우 중요한 질문을 제기한다. 1) 스스로를 한국의 문화 자산으로 제시함으로써, 종교적 정체성을 상실할 위험에 처해 있진 않은가? 2) 종교적 전통은 종교적 순수성을 상실하지 않으면서 어느 정도까지 문 화 소비와 세계화에 대한 국가나 문화유산산업 정책과 공조할 수 있는가?This study deals with Buddhism in contemporary South Korea and its attempts to strengthen its identity as ‘Korean Buddhism’ in-tune with the twenty-first century. The approach adopted to investigate this topic is a marriage of historical and sociological methodologies so as better to understand both how the present situation came about and how it is being manifested in contemporary Korea. The basic hypothesis of this study is that Buddhism in Korea, by drawing on and reinterpreting its long history of close relationship with the state, is creating a new niche for itself in Korean society. This rapprochement takes the form of Buddhism rebranding itself as a type of ‘Nation Globalising Buddhism’. In this way, Buddhism in Korea positions itself favourably in relation to the Korean government’s policy of globalising Korean culture through the phenomena known as the ‘Korean Wave’. By so doing, Korean Buddhism places itself in a strong position to receive financial sponsorship and support from state agencies such as the Ministry of Culture, Sports and Tourism. This new Buddhist role in contemporary Korea raises important questions on two levels: 1) by presenting itself as a Korean cultural asset is Korean Buddhism in danger of losing some of its religious identity?, 2) To what extent can religious traditions coalesce with state and heritage industry policies on cultural consumption and globalisation without losing authenticity?

A Study on the Meaning of Public Administrative History of Confucianism and Buddhism in Korea

A Study on the Meaning of Public Administrative History of Confucianism and Buddhism in Korea

Trends in Research Overseas] Research on Japanese Buddhism in Korea

Trends in Research Overseas] Research on Japanese Buddhism in Korea

Perception of Monastic Slaves by Scholar-Officials and Monks in the Late Koryŏ and Early Chosŏn Periods

This paper is an attempt at re-envisioning pre-modern Korean Buddhism by engaging the issue of monastic slaves during the late Koryŏ and early Chosŏn. The approach is to accept “mundane provisions” adopted by temples as a closer reflection of Buddhism in its practiced form than doctrine-focused Buddhism. Consequently, this paper concludes that we cannot infer from doctrine, as we often do, the actual actions of monks. Our doctrinal understanding of Buddhism is far from being an accurate depiction of monastic Buddhism; it is rather a rhetorical representation. If we accept the voices of the late-Koryŏ and early-Chosŏn monks, the custom of monastic slavery did not transgress from any monastic regulations nor any Buddhist ideals. To interpret the actions of the monks as transgressions of the Vinayic codes or some highly held ideals reduces the issue at hand to a unidimensional matter and leads to an oversimplification of the complex dynamics of socio-economic and historical forces that have shaped and re-formed Buddhism in Korea.

몽산(蒙山) 덕이(德異)의 『몽산화상육도보설(蒙山和尙六道普說)』 판본고(板本考)

This thesis is a study of the printed books of Liudao Pushuo(六道普說), one of Mengshan(蒙山)`s works. Mengshan De-yi(德異) lived in the Song(宋) and Yuan(元) Dynasty and was a Buddhist monk of Linji Chan(臨濟宗). Liudao Pushuo exists only in Korea, and there is no copy in China. Liudao Pushuo is a summary of the preachings of Mengshan about the Ten dharma-worlds(十法界) which include the six realms(六道) and the four kinds of holy men(四聖). There are 22 printed books in Korea. This study analyzed their physical descriptions and structures. As a result, all the printed books have `sajudanbyoun(四周單邊)` except one book that is `julchopjang(折帖裝)` of `Bulgapsa(佛甲寺)`. There are also ten books with `Heukku(黑口) and naehyang heukumi(內向黑魚尾)`. This indicates that those were typical of the printing type of the early days of the Joseon(朝鮮) Dynasty. In addition, the books with 13 characters in one line(13字本) were common. All 22 printed books were published in the and 16th century. This study confirms that Liudao Pushuo was handed down in the Goryeo(高麗) from China and actively published in the 15th and 16th century. This shows that Mengshan`s Seon(禪) had a significant effect on Buddhism in Korea.

The Situation and the Agenda of Theravada Buddhism in Korea

한때 테라와다불교는 소승불교라는 비하적인 명칭으로 일컬어지기도 하였다. 그러나 불교사 전반에 걸친 이해가 심화되면서 붓다의 가르침을 원형에 가깝게 보존하는 종단이라는 인식이 확대되어가고 있다. 급기야 한국 내에서 테라와다불교를 표방하는 단체들이 공식적으로 등장하기에 이르렀다. 이러한 상황에서 필자는 테라와다불교의 정체성을 밝히는 작업이 필요하다는 생각을 갖게 되었다. 아울러 한국불교의 현실에 비추어 그들의 사례로 부터 도움을 받을 만한 내용들이 있는지에 관해서도 흥미를 갖게 되었다. 이러한 취지에서 본고의 초반부는 현존하는 남방 테라와다의 특성과 양상에 초점을 맞추어 기술하였다. 한편 본고의 중반부에서는 기존의 한국불교 종단들에서 노출된 문제점을 진단하고 그것의 해소 방안으로서 테라와다불교의 사례로부터 도움을 받을 수 있는 사항들에 대해 구체적으로 다루었다. 이 과정에서 필자는 오늘날의 한국사회가 그간의 전통사회와 다르다는 언급과 함께 한국의 현실에 적응하기 위해서는 테라와다불교 스스로 해결해야 할 과제 또한 안고 있다는 사실을 지적하였다. 본고의 후반부에서는 바로 이점에 대해 집중적으로 다루었다. 필자는 한국에서의 테라와다불교가 아직은 나약한 모습을 보이고 있지만 한국인들에 의해 자발적으로 도입되었다는 사실을 높이 평가한다. 필자는 테라와다불교가 잘 정착된다면 특정 종단을 초월하여 한국불교 전반에 걸쳐 긍정적인 영향이 발생하게 될 것이라고 본다. 따라서 기존의 한국불교와 테라와다불교는 동반자적 관계 정립이 필요하다는 것으로 본 논문의 결론을 도출하였다.

Religious Policy and the Relationship between State and Religion: Case study of Buddhism in Korea.

Religious Policy and the Relationship between State and Religion: Case study of Buddhism in Korea.