Bonze Adventure , known in Japan as Jigoku Meguri ( 地獄めぐり , lit. "Hell Tour" ) , is a platform game developed by Taito and released in arcades in 1988. A PC Engine port was published in 1990.
76-747: Emma the King has lost his senses, causing him to lose order of his Underworld domain – enabling evil entities to roam freely. The player controls Bonze Kackremboh, a Buddhist priest who is son of the Divine Dragon . Kackremboh must now go on a journey to find and confront Emma. In order to find Emma, Bonze must survive against hordes of yokai , such as snakes, giant eyeballs, ghosts, kitsune , spiders, entities appearing to be hitodama / will-o'-the-wisp , as well as other evils. The priest's weapons are Buddhist prayer beads , called "mala" beads, which can be powered up until they become almost as large as
152-527: 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
228-418: A Yan King, such as King Chujiang, who rules the court reserved for thieves and murderers. The spirits of the dead, on being judged by Yan, are supposed to either pass through a term of enjoyment in a region midway between the earth and the heaven of the gods or to undergo their measure of punishment in the nether world. Neither location is permanent and after a time, they return to Earth in new bodies. "Yan"
304-553: A distinct Hell. In Chinese mythology , Chinese religion , and Taoism , King Yan ( simplified Chinese : 阎王 ; traditional Chinese : 閻王 ; pinyin : Yánwáng ) is the god of death and the ruler of Diyu , overseeing the "Ten Kings of Hell" in its capital of Youdu . He is also known as King Yanluo / Yanluo Wang ( 阎罗王 ; 閻羅王 ; Yánluówáng ), a transcription of the Sanskrit for "King Yama" ( यम राज / 閻魔羅社 , Yama Rāja ). In both ancient and modern times, Yan
380-658: 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 the Silk Road in the 1st century CE via Tibet ; it then entered
456-523: 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
532-617: 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
608-429: 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
684-539: 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
760-498: A recumbent bull crushing a man lying on his back. He is also portrayed with an erect penis. 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 a new holistic approach to Buddhism that became
836-453: 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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#1732783761557912-487: 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
988-550: 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,
1064-702: Is accompanied by three assistants named "Old Age", "Illness" and "Death". Yama is also regarded as one of the Twenty Devas ( 二十諸天 Èrshí Zhūtiān ) or the Twenty-Four Devas ( 二十四諸天 Èrshísì zhūtiān ), a group of protective Dharmapalas , in Chinese Buddhism. Some of these Chinese beliefs subsequently spread to Korea, Japan and Vietnam. In Japan, he is called Enma ( 閻魔 , prev. "Yenma"), King Enma ( 閻魔王 , Enma-ō ), and Great King Enma ( 閻魔大王 , Enma Dai-Ō ). In Korea , Yan
1140-478: 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
1216-404: 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,
1292-471: Is known as Yeom-ra ( 염라 ) and Great King Yeom-ra' ( 염라대왕 , Yŏm-ra Daewang ). In Vietnam , these Buddhist deities are known as Diêm La Vương (閻羅王) or Diêm Vương (閻王), Minh Vương (冥王) and are venerated as a council of all ten kings who oversee underworld realm of âm phủ , and according to the Vietnamese concept, the ten kings of hell are all governed by Phong Đô Đại Đế (酆都大帝). In
1368-668: Is not only the ruler but also the judge of the underworld and passes judgment on all the dead. He always appears in a male form, and his minions include a judge who holds in his hands a brush and a book listing every soul and the allotted death date for every life. Ox-Head and Horse-Face , the fearsome guardians of hell, bring the newly dead, one by one, before Yan for judgement. Men or women with merit will be rewarded good future lives or even revival in their previous life . Men or women who committed misdeeds will be sentenced to suffering or miserable future lives. In some versions, Yan divides Diyu into eight, ten, or eighteen courts each ruled by
1444-463: Is portrayed as a large man with a scowling red face, bulging eyes, and a long beard. He wears traditional robes and a judge's cap or a crown which bears the character for "king" ( 王 ). He typically appears on Chinese hell money in the position reserved for political figures on regular currency. According to legend, he is often equated with Yama from Buddhism, but actually, Yanluo Wang has his own number of stories and long been worshiped in China. Yan
1520-496: 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),
1596-402: Is sometimes shown with a consort, Chamundi , or a sister, Yami , and sometimes pursued by Yamantaka (conqueror of death). He is often depicted with the head of a buffalo, three round eyes, sharp horns entwined with flame, fierce and angry. In his right hand he often has a stick with a skull and in his left a lasso. On his head he has a crown of skulls. In many depictions he is standing on
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#17327837615571672-824: Is the King of Hell and a dharmapala (wrathful god) said to judge the dead and preside over the Narakas and the cycle of saṃsāra . Although based on the god Yama of the Hindu Vedas , the Buddhist Yama has spread and developed different myths and different functions from the Hindu deity. He has also spread far more widely and is known in most countries where Buddhism is practiced, including China , Korea , Japan , Taiwan , Vietnam , Bhutan , Mongolia , Thailand , Sri Lanka , Cambodia , Myanmar and Laos . In
1748-509: The Pali canon , the Buddha states that a person who has ill-treated their parents, ascetics, holy persons, or elders is taken upon his death to Yama. Yama then asks the ignoble person if he ever considered his own ill conduct in light of birth, deterioration, sickness, worldly retribution and death. In response to Yama's questions, such an ignoble person repeatedly answers that he failed to consider
1824-485: The fruits of his karma . However, Buddhaghosa considered his rule as a king to be just. Modern Theravādin countries portray Yama sending old age, disease, punishments, and other calamities among humans as warnings to behave well. At death, they are summoned before Yama, who examines their character and dispatches them to their appropriate rebirth , whether to earth or to one of the heavens or hells. Sometimes there are thought to be two or four Yamas, each presiding over
1900-684: 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
1976-473: The karmic consequences of his reprehensible actions and as a result is sent to a brutal hell "so long as that evil action has not exhausted its result." In the Pali commentarial tradition , the scholar Buddhaghosa 's commentary to the Majjhima Nikaya describes Yama as a vimānapeta ( विमानपेत ), a "being in a mixed state", sometimes enjoying celestial comforts and at other times punished for
2052-434: The syncretic and non-dogmatic world of Chinese religious views , Yanluo Wang's interpretation can vary greatly from person to person. While some recognize him as a Buddhist deity, others regard him as a Taoist counterpart of Bodhisattva Kṣitigarbha . Generally seen as a stern deity, Yanluo Wang is also a righteous and fair Supreme Judge in underworld or skillful advocate of Dharma . In Tibetan Buddhism Yama occurs in
2128-620: 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
2204-488: The Chinese tradition proposes several versions concerning the number of hells and deities who are at their head. It seems that originally there were two competing versions: 136 hells (8 big ones each divided into 16 smaller ones) or 18 hells, each of them being led by a subordinate king of Yanluo Wang. They were strongly challenged from the Tang dynasty by a new version influenced by Daoism , which adopted Yanluo Wang to make it
2280-564: 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
2356-522: 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
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2432-449: 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
2508-510: 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,
2584-760: 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
2660-823: 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
2736-558: 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
2812-581: 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
2888-735: 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
2964-458: 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,
3040-591: 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
3116-522: The fifth of a set of ten kings ( shidian Yánluó wáng 十殿阎罗王 , Guardian king-sorter of the ten chambers) each named at the head of a hell by the Jade Emperor . The other nine kings are: Qinguangwang ( 秦广王 ), Chujiangwang ( 楚江王 ), Songdiwang ( 宋帝王 ), Wuguanwang ( 五官王 ), Bianchengwang ( 卞城王 ), Taishanwang ( 泰山王 ), Pingdengwang ( 平等王 ) Dushiwang ( 都市王 ) Zhuanlunwang ( 转轮王 ), typically Taoist names. They compete with Heidi , another Taoist god of
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3192-690: 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
3268-531: The form of Yama Dharmaraja , also known as Kalarupa , Shinje or Shin Je Cho Gyal ( Tibetan : གཤིན་རྗེ་, Gshin.rje ). He is both regarded with horror as the prime mover of the cycle of death and rebirth and revered as a guardian of spiritual practice. In the popular mandala of the Bhavachakra , all of the realms of life are depicted between the jaws or in the arms of a monstrous Shinje. Shinje
3344-405: 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
3420-463: 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
3496-549: 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
3572-474: 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
3648-478: 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
3724-468: 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
3800-619: 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
3876-551: 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
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#17327837615573952-487: 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
4028-656: 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
4104-567: 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,
4180-437: 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
4256-478: 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
4332-432: 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
4408-514: The priest himself. In times of difficulty, a deva often provides various power-ups to assist the priest's progress. In an unusual twist, the allotted time appears in the manner of melting candles , rather than a traditional timer. The game consists of several rounds: Dilapidated Backyard Cemetery , The Dead-or-Alive River, Burning Inferno , Bloody Pond, Glacier Trap , Lose-Your-Way-Maze, and finally Emma's Lair. In Japan, Game Machine listed Bonze Adventure on their July 15, 1988 issue as being
4484-587: 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
4560-422: 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
4636-521: 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
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#17327837615574712-518: 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
4788-448: 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
4864-528: 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
4940-1265: The third most-successful table arcade unit of the month. Bonze Kackremboh later made an appearance in the Let's! TV Play Classic series in Kiki Kaikai Kackremboh . This Taito -related article is a stub . You can help Misplaced Pages by expanding it . This platform game -related article is a stub . You can help Misplaced Pages by expanding it . Yama (Buddhism)#Yama in Chinese, Korean, Vietnamese, and Japanese mythology In East Asian and Buddhist mythology , Yama ( Chinese : 閻魔/閻摩 ; pinyin : Yánmó ; Wade–Giles : Yen-mo ) or King Yan-lo / Yan-lo Wang ( Chinese : 閻羅王 ; pinyin : Yánluó Wáng ; Wade–Giles : Yen-lo Wang ), also known as King Yan / Yan Wang ( Chinese : 閻王 ; pinyin : Yánwáng ; Wade–Giles : Yen-wang ), Grandfatherly King Yan ( Chinese : 閻王爺 ; pinyin : Yánwángyé ; Wade–Giles : Yen-wang-yeh ), Lord Yan ( Chinese : 閻君 ; pinyin : Yánjūn ; Wade–Giles : Yen-chün ), and Yan-lo, Son of Heaven ( Chinese : 閻羅天子 ; pinyin : Yánluó Tiānzǐ ; Wade–Giles : Yen-lo T'ien-tzu ),
5016-575: 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
5092-569: 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
5168-584: 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
5244-455: The world of the dead. Yanluo Wang remains nevertheless the most famous, and by far the most present in the iconography. However, then it disappears completely from the list, giving way to a historical figure, a magistrate appointed during his lifetime as judge of the dead by a superior deity. This magistrate is most often Bao Zheng , a famous judge who lived during the Song dynasty . Sometimes he
5320-472: 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
5396-465: 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 ,
5472-618: 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
5548-487: 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
5624-460: Was sometimes considered to be a position in the celestial hierarchy , rather than an individual . There were said to be cases in which an honest mortal was rewarded the post of Yan and served as the judge and ruler of the underworld. Some said common people like Bao Zheng , Fan Zhongyan , Zhang Binglin became the Yan at night or after death. Drawing from various Indian texts and local culture,
5700-463: 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
5776-461: 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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