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105-595: The legend of the creation of Mireuksa is told in the Samguk yusa . King Mu and his queen were said to have seen a vision of Maitreya at a pond on Yonghwasan . The King promptly had the pond drained to establish the Mireuksa temple complex. The nine-storey wooden pagoda that once stood in the center of the complex is said to have been the work of Baekje master craftsman Abiji. Designated South Korean Historic Site No. 150, Mireuksa has been partially restored and now includes

210-426: A cane, you will be able to meet your wife." Her husband did as the old man said and the dragon really brought his wife out and sent her in front of them. This story portrays Lady Suro's unparalleled beauty that the water souls cannot ignore. A monk who adores Kim Nang-Ja enthusiastically begged Gwaneum Bodhisattva to realise love with her. However, one day, he heard that she had married. Choshin fell asleep resenting

315-407: A flagpole would sit and be supported by the two stone pillars. There were three holes for flags per pillar. The first pair of holes were square while the other two pairs were round. The base of the flagpoles has not survived. The undecorated nature of the pole, save for horizontal stripes carved on the exterior of the two poles, suggests that the poles were created during Later Silla . In 1910, only

420-529: A gold plate was evacuated from the west pagoda. The plate had inscriptions in Classical Chinese on both sides, describing when and why Mireuksa temple was built. Etched into gold, the letters were inlaid with red paint, or juchil ( Hanja : 朱漆 ), which was a technique reserved for important items or works of art. The inscription, in the original Chinese, reads: Roughly translated into English, this becomes, Coming to think of this,

525-574: A long period of time prior to the writing of Samguk yusa . Il-yeon, who died in the temple after the completion of Samguk yusa , was known for caring for commoners who suffered under Mongolian rule during the end of the Goryeo period. Furthermore, Il-yeon refused the highest position of the Kingdom's Priest in order to care for his aging mother. The Korean peninsula was not yet united when the Samguk yusa

630-462: A museum. On June 20, 2018 the second restoration of the Mireuksa pagoda was completed. The complex included a central wooden pagoda flanked by two stone pagodas. A causeway seems to have led to the outer entrance of the walled complex. Mireuksa temple had a unique arrangement of three pagodas erected in a straight line going from east to west, each with a hall to its north. Each pagoda and hall appear to have been surrounded by covered corridors, giving

735-456: A part of the west pagoda ( South Korean National Treasure No. 11) was still standing. In 1914, the Japanese government supported it with a concrete backing. In the late 20th century, Korean archaeologists conducted extensive excavations, laying the foundation for a partial reconstruction and the interpretive center. The west stone pagoda's concrete support has been removed beginning in 1999, and

840-468: A prominent place in Korean history. In terms of similarity, both of them were written by Koryo scholars who believed they were descended from not Koguryo but Silla. So, this contributed to the main focus of both Samguk yusa and Samguk sagi to emphasize the history of Silla. However, in contrast, they have some differences. Firstly, while the author of Samguk yusa was a devoted Buddhist monk, Samguk sagi

945-477: A writing contest for poems or essays, and poem recitation. Samguk yusa consists of a total of five volumes and two books, and apart from the volume, it consists of nine books, including Wangryeok, Gii, Heungbeop, Tapsang, Uihae, Sinju, Gamtong, Pieun, and Hyo-seon. Wangnyeok is a brief chronology of the Three Kingdoms, Garakguk, Later Goguryeo, and Later Baekje. Gii contains the archive from Gojoseon to

1050-488: Is a collection of three volumes, 3rd to 5th volumes of the Book of the Three Kingdoms. The title Samguk Yusa is written in large letters and in small letters, it is written as "Seokju" in the blue silk cover of the book. Every damaged and missing part of the copy was repaired and fully recovered to match the original contents. The volume consists of total 107 pages, 50 pages of the third chapter (missing first 6 pages), 31 pages of

1155-405: Is a core problem in the study of Buddhism, and is one of the fundamentals of Buddhist practice. Bodhi , Sanskrit बोधि , "awakening", "perfect knowledge", "perfect knowledge or wisdom (by which a man becomes a बुद्ध [Buddha ] or जिन [ jina , arahant ; "victorious", "victor" ], the illuminated or enlightened intellect (of a Buddha or जिन)". The word Bodhi is an abstract noun , formed from

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1260-438: Is an incomplete set, researchers regard it as highly valuable. It is the first printed copy of the Samguk yusa to have been engraved on wood in 1934. This edition is considered meaningful from both the historical and academic perspectives as it is a crucial copy for the restoration of the original woodblock-printed copy of the Samguk yusa , given that it is the only source with which Chapters 28, 29, and 30, which are missing from

1365-682: Is complete out of all the Samguk yusa books published in Gyeongju in 1512 (the 7th year of King Jungjong). This edition is most used by academic scholars in research. The Beomeosa Samguk yusa (one book composed of volumes 4 and 5), designated as National Treasure No. 306-4, is kept at Beomeosa Temple in Busan in the form of one book not including volumes 1 to 3. Additional two woodblock-printed editions of Sanguk yusa have been excavated in addition to this copy, and they have been designated as National Treasure Nos. 306 and 306-3. Even though this edition

1470-486: Is divided into three sections, and the middle section contains a door which leads into the pagoda. Walking into the center of pagoda, one can observe a massive central pillar. There are also corner pillars and stone supports which mimic wooden support pillars. The corners of the roof of the pagoda were slightly raised up and each progressive story was smaller than the one that preceded it. During excavations in January 2009,

1575-744: Is equivalent to vipassana , insight into the three marks of existence, namely anicca , dukkha and anatta . Insight leads to the four stages of enlightenment and Nirvana. In Mahayana Buddhism Prajna (Sanskrit) means "insight" or "wisdom", and entails insight into sunyata . The attainment of this insight is often seen as the attainment of "enlightenment". Wu is the Chinese term for initial insight. Kensho and satori are Japanese terms used in Zen traditions. Kensho means "seeing into one's true nature". Ken means "seeing", sho means "nature", "essence", c.q Buddha-nature. Satori (Japanese)

1680-535: Is my last birth, now there is no rebirth." Schmithausen notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36. Bronkhorst notices that ...the accounts which include the Four Noble Truths had a completely different conception of the process of liberation than

1785-519: Is often used interchangeably with kensho, but refers to the experience of kensho. The Rinzai tradition sees kensho as essential to the attainment of Buddhahood , but considers further practice essential to attain Buddhahood. East-Asian (Chinese) Buddhism emphasizes insight into Buddha-nature. This term is derived from Indian tathagata-garbha thought, "the womb of the thus-gone" (the Buddha),

1890-610: Is often used to distinguish the enlightenment of a Buddha from that of an Arhat. The term Buddha and the way to Buddhahood is understood somewhat differently in the various Buddhist traditions. An equivalent term for Buddha is Tathāgata , "the thus-gone". In the suttapitaka , the Buddhist canon as preserved in the Theravada tradition, a couple of texts can be found in which the Buddha's attainment of liberation forms part of

1995-454: Is process-oriented. The western use of the term "enlighten" has Christian roots, as in Calvin's "It is God alone who enlightens our minds to perceive his truths". Early 19th-century bodhi was translated as "intelligence". The term "enlighten" was first being used in 1835, in an English translation of a French article, while the first recorded use of the term 'enlightenment' is credited (by

2100-399: Is realized that observer and observed are not distinct entities, but mutually co-dependent. The term vidhya is being used in contrast to avidhya , ignorance or the lack of knowledge, which binds us to samsara . The Mahasaccaka Sutta describes the three knowledges which the Buddha attained: According to Bronkhorst, the first two knowledges are later additions, while insight into

2205-514: Is the actualisation of insight, leading to an awakened awareness which is "non-reactive and lucid". In Mahayana-thought, bodhi is the realisation of the inseparability of samsara and nirvana , and the unity of subject and object. Similar to prajna , the realizing of the Buddha-nature , bodhi realizes sunyata and suchness . In time, the Buddha's awakening came to be understood as an immediate full awakening and liberation, instead of

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2310-614: Is the age of the start of various institutions, teachings, religious practices, and cults. The tales are both descriptive and prescriptive because they have been the source of the Korean Buddhist tradition to the present day as the birth of the tradition is described in the book. The places which are mentioned in the book are important religious points in current South Korea also. “The naming of mountains in Samguk Yusa connects Korea with China and India and symbolically recreates

2415-560: Is the earliest extant record of the Dangun legend, which records the founding of Gojoseon as the first Korean nation. The Samguk yusa is National Treasure No. 306. Samguk yusa is a history book which is composed of five volumes in total and is divided into nine parts within the five volumes. The Samguk yusa documents various tales and legends which are categorized into two parts: historical events and Buddhist narratives. The text contains various historical narratives such as tales of

2520-679: Is the earliest manuscript ever published in the late 14th century (the early Joseon Dynasty) before the 7th year of King Jungjong (1512) of Joseon Dynasty. Moreover, it is a valuable resource to correct errors in the edition in early Joseon period and it also works as a bibliography. Enlightenment in Buddhism The English term enlightenment is the Western translation of various Buddhist terms, most notably bodhi and vimutti . The abstract noun bodhi ( / ˈ b oʊ d i / ; Sanskrit : बोधि ; Pali : bodhi ) means

2625-609: Is the same as liberation. The usage of the term "enlightenment" to translate "nirvana" was popularized in the 19th century, in part, due to the efforts of Max Müller, who used the term consistently in his translations. There are three recognized types of Buddha: Siddhartha Gautama , known as the Buddha, is said to have achieved full awakening, known as samyaksaṃbodhi (Sanskrit; Pāli: sammāsaṃbodhi ), "perfect Buddhahood", or anuttarā-samyak-saṃbodhi , "highest perfect awakening". Specifically, anuttarā-samyak-saṃbodhi , literally meaning unsurpassed, complete and perfect enlightenment,

2730-448: Is valuable as both of the history books are not accessible now. The inscription of Samguk Yusa is also a relatively credible source, but its contents are mainly confined to the mobilization of the peasantry for dike construction and the description of land property for the temple. There is scepticism surrounding this history book as well. It was not able to precisely interpret and explain the detailed picture of Silla itself as this book

2835-463: The Bodhisattva is the ideal. The ultimate goal is not only of one's own liberation in Buddhahood, but the liberation of all living beings. The cosmology of Mahayana Buddhism regards a wide range of buddhas and bodhisattvas, who assist humans on their way to liberation. Nichiren Buddhism , a branch of Mahayana Buddhism, regards Buddhahood as a state of perfect freedom, in which one is awakened to

2940-540: The Enlightenment as the free, unimpeded use of reason. Müller's translation echoed this idea, portraying Buddhism as a rational and enlightened religion that aligns with the natural religious truths inherent to human beings. By the mid-1870s it had become commonplace to call the Buddha "enlightened", and by the end of the 1880s the terms "enlightened" and "enlightenment" dominated the English literature. While

3045-472: The Four Noble Truths is here called awakening. The monk ( bhikkhu ) has "...attained the unattained supreme security from bondage." Awakening is also described as synonymous with Nirvana , the extinction of the passions whereby suffering is ended and no more rebirths take place. The insight arises that this liberation is certain: "Knowledge arose in me, and insight: my freedom is certain, this

3150-460: The Samguk sagi . Since it is also the same in reserve, it is found that the two works complement each other. Kim Pu-shik attempted a more rational and logical approach towards the historical writings, whereas the romantic Buddhism approach of Samguk yusa of the Koryo dynasty allowed the readers to experience the old historical cultures such as superstitions, folklore, and mythical stories. Both of

3255-415: The Samguk yusa chiefly handled the stories of the upper class of Silla instead of the ordinary people. Although the readers who have the purpose of understanding the entire history have to merely rely on the resources that he chose to insert in the Samguk yusa , it is recommended as a worthwhile read for the purpose of comprehending the overall landscape of Silla. The three Kingdom periods in Samguk yusa

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3360-454: The "blowing out" ( nirvana ) of disturbing emotions and desires; and the attainment of supreme Buddhahood ( samyak sam bodhi ), as exemplified by Gautama Buddha . What exactly constituted the Buddha's awakening is unknown. It may have involved the knowledge that liberation was attained by the combination of mindfulness and dhyāna , applied to the understanding of the arising and ceasing of craving. The relation between dhyana and insight

3465-593: The Avalokitesvara Bodhisattva, but when Kim Nang-ja came at night and asked to have a relationship, he went to his hometown together with joy and lived for more than 40 years. In the meantime, he had five children, but he was poor and wandered around. His 15-year-old child starved to death while passing through Haehyeonryeong Pass in Myeongju, but he failed to hold a funeral. When Kim Nang-ja says, "Let's break up with each other rather than continue

3570-425: The Buddha (法王) came to this world in synchronisation with and response to the will of the many disciples of Buddhism, and this is like the moon shining in water. Thus the Buddha was born into a palace and achieved Nirvana under a sal tree , leaving behind eight pieces of sarira , benefiting three thousand worlds. So surely, if the sarira, which shines in five colours, were to be turned seven times in respectful rite,

3675-556: The Buddhist canon: "that the five Skandhas are impermanent, disagreeable, and neither the Self nor belonging to oneself"; "the contemplation of the arising and disappearance ( udayabbaya ) of the five Skandhas"; "the realisation of the Skandhas as empty ( rittaka ), vain ( tucchaka ) and without any pith or substance ( asaraka ). An example of this substitution, and its consequences, is Majjhima Nikaya 36:42–43, which gives an account of

3780-408: The Buddhist tradition regards bodhi as referring to full and complete liberation ( samyaksambudh ), it also has the more modest meaning of knowing that the path that is being followed leads to the desired goal. According to Johannes Bronkhorst , Tillman Vetter, and K.R. Norman, bodhi was at first not specified. K.R. Norman: It is not at all clear what gaining bodhi means. We are accustomed to

3885-534: The Chinese Sexagenary Cycle . In terms of structure, 24 out of 49 pages are generally longer than 1 cm in length compared to Jeongdeokbon edition. In terms of content, it can be seen that it was published in the early Joseon Dynasty, as they were written in the style to avoid the names of Goryeo Dynasty's kings. Moreover, it includes many differences compared to the Jeongdeok edition, which

3990-508: The Chinese characters used in the text in Hangul (Korean alphabet), it is an applicable material for researchers of Korea’s ancient language. It was designated as the national treasure of the Republic of Korea on August 27, 2020 This book contains volumes 3-5 of Samguk yusa . The first 10 pages of volume 3, and pages 18 to 31 of volume 5 (total of 23 pages) are missing. The cover of this book

4095-430: The Mireuksa and Imgangsa temple sites have exhumed tall foundation stones on which wooden floors would have rested. It would appear that this feature was adapted from private houses. The raised floor and heating system later became a characteristic structure of the Korean house. Samguk yusa Samguk yusa ( Korean :  삼국유사 ; Korean pronunciation: [sʰam.ɡuk̚.ju.sa] ) or Memorabilia of

4200-736: The Oxford English Dictionary) to the Journal of the Asiatic Society of Bengal (February 1836). In 1857 The Times used the term "the Enlightened" for the Buddha in a short article, which was reprinted the following year by Max Müller . Thereafter, the use of the term subsided, but reappeared with the publication of Max Müller's Chips from a german Workshop , which included a reprint from the Times article. The book

4305-538: The Three Kingdoms is a collection of legends, folktales and historical accounts relating to the Three Kingdoms of Korea ( Goguryeo , Baekje , and Silla ), as well as to other periods and states before, during and after the Three Kingdoms period. " Samguk yusa is a historical record compiled by the Buddhist monk Il-yeon in 1281 (the 7th year of King Chungnyeol of Goryeo) in the late Goryeo Dynasty." It

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4410-501: The Three Kingdoms period, myths, legends, genealogies, histories, and Buddhist tales, which have helped maintain folklore from medieval Korea. "Yusa" is a term used to describe a text that is supplementary to an earlier work. Samguk yusa is intended to provide additional information to texts such as the Samguk Sagi . The beginning of Samguk yusa describes Dangun Wanggeom , who is a mythological ancestor of all Koreans, founding

4515-406: The abandonment of the ten fetters and the cessation of dukkha or suffering. Full awakening is reached in four stages. According to Nyanatiloka, (Through Bodhi) one awakens from the slumber or stupor (inflicted upon the mind) by the defilements ( kilesa , q.v.) and comprehends the Four Noble Truths ( sacca , q.v.). Since the 1980s, western Theravada-oriented teachers have started to question

4620-465: The actual sacred places of Buddhism in Korea. ” Most of the stories in Samguk yusa included a common topos, when temples and statues’ remains are found and disclosed on key locations such as mountains. This can be described as a form of hierophany and the religious key places of Silla included those locations. The story in Samguk Yusa enlists ten thousand of Buddhas and bodhisattvas changing themselves at

4725-422: The apex of the different mountains. Moreover, this story introduces Korea as a country with the best karmic conditions in the world for building a large statue of the Buddha, even more suitable than India, the home of Buddhism. The mountains were later changed into one large religious area including of multiple temples and shrines. Each of the locations was devoted to certain buddhas and bodhisattvas and were used for

4830-400: The appearance of three separate temples of a style known as "one Hall-one Pagoda." The pagoda at the center was found to have been made of wood, while the other two were made of stone. The sites of a large main hall and a middle gate were unearthed to the north and south of the wooden pagoda. Mireuksaji Stone Pagoda was designated as a national treasure of Korea on 20 December 1962 and is

4935-441: The awakening of the Buddha. The term bodhi acquired a variety of meanings and connotations during the development of Buddhist thoughts in the various schools. In early Buddhism, bodhi carried a meaning synonymous to nirvana , using only a few different metaphors to describe the insight, which implied the extinction of lobha (greed), dosa (hate) and moha (delusion). In Theravada Buddhism , bodhi and nirvana carry

5040-401: The base of the pagoda is low and only one story, like a wood pagoda. From this stone pagoda, scholars can see wood working techniques, which is especially useful because many Korean wood pagodas have not survived the ravages of time and war. Currently, the pagoda has six floors. However, scholars are uncertain of how many storeys the pagoda would have actually reached. Each side of the first story

5145-594: The behaviour of East Asians, including China and Korea, was marginally dealt with in the Buddhism-dominant Samguk yusa tales as a subjugated religion. For example, in the Tale of the Monk Chinjong, Chinjong's filial reasons for not wanting to enter the monastic life are countered by his mother, and this reflects that the monastic life would be regarded as even more filial behaviour than ignoring

5250-482: The conception of what exactly this "liberating insight" was developed throughout time. Whereas originally it may not have been specified, later on the four truths served as such, to be superseded by pratityasamutpada , and still later, in the Hinayana schools, by the doctrine of the non-existence of a substantial self or person. And Schmithausen notices that still other descriptions of this "liberating insight" exist in

5355-588: The copy withdrawn relatively early among other extant copies of the Jeongdeok Edition of Samguk yusa, and has value as the bibliography of the Jeongdeok Edition (also known as the Imshin Edition of King Jungjong).” It is the only copy of the Jeongdeok Edition to include Korean endings on the Chinese characters. The Jung-gu version of Samguk Yusa is the only copy with Volume 2 and no other volumes. In this copy, 4 sheets (17-20) out of 49 pages of

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5460-401: The definitive 1512 recension. Ha Chongnyong and Yi Kunjik produced a critical edition of Samguk yusa in 1997. According to Ha Chongnyong, Iryeon wrote only the fifth fascicle, since his name is mentioned only in that section of the text. The 1512 edition of the text mentions a dynastic chronology at the beginning, which has several discrepancies with the information that appears later in

5565-632: The different ways that people could consider themselves Korean by eliminating diverse and possible viewpoints that are not rooted in this conservative mythology. In order to honor and pass down Il-yeon's achievements and life, the Inagak temple holds annual festivals such as the Cultural Festival of Il-yeon Samguk Yusa under the assistance of the Ministry of Culture and Tourism, and the festival activities include an academic seminar for academics,

5670-536: The dominant type of art in ancient Korean art history. “The Tapsang section, in particular, mainly focuses on the founding of pagodas, Buddhist images and temples, is an essential source for the study of various remains and relics of both historical and archeological value. Lastly, the book includes various written records about young soldiers during the Silla Dynasty. Samguk sagi and Samguk yusa are often compared in terms of Korean history books, both holding

5775-466: The earliest extant publication of the text is from 1512 CE. 20th-century Korean scholars such as Choe Nam-seon established the Buddhist monk Il-yeon (1206–1289) as the main compiler of the text, on the basis that his name (and full official title) was indicated in the fifth fascicle . This view is widely accepted among modern scholars. The compilation is believed to have been expanded by Iryeon's disciple Muguk (1250–1322) and several others prior to

5880-452: The entire structure was dismantled. The complete restoration was completed in June 2018 . Among the many finds at the temple complex have been stone lanterns and the foundation stones for the columns and terraces on which the temple structure stood. Private houses were simple structures with wooden floors. One record indicates that these houses were reached by ladders. Archaeologists excavating

5985-429: The existence of Buddhism in the pre-modern era, the time of the tale's telling. Turning to the statistics, the writings of Samguk Yusa consist of Buddhist stories, including both the principles of Buddhism and various Buddhist monks, accounting for approximately forty-nine percent (49.5%) of the total. In terms of adequate factual delivery, Samguk Yusa conveys relatively insufficient historical information, such as about

6090-598: The explanation of Kwallogup (officials' land) and Sigup (the land for producing food), which are well described in Samguk sagi in detail. Nonetheless, the Samguk yusa and Samguk sagi are mutually regarded as complementary regarding uncompleted ancient recordings among Koreans today. Many of the founding legends of the various kingdoms in Korean history are recorded in Samguk yusa . The text covers legends from many Korean kingdoms, including Gojoseon , Wiman Joseon , Buyeo , Goguryeo , Baekje , Silla , and Gaya . Unlike

6195-439: The filial piety. Furthermore, the book is quite biased in terms of providing an unbiased description of the social stratum. The aristocracy and members of the upper class constitute over half of the total number of narrative protagonists, with the figures correlated with Buddhist monks or nuns making up approximately twenty-five percent, and commoners only making up around eight percent of the contexts. It can be clarified that

6300-496: The first nation of Korea, named Gojoseon . The text also contains several well known tales such as Choshin's Dream and Lady Suro. Samguk yusa , was written in the Ingak Temple in the 13th century. The author, Il-yeon, became a monk at the age of eight in 1214, working as an abbot in various temples, attending royal conferences at the king's command, and hosting important Buddhist events until his death in 1289. The book

6405-532: The flourishing of all people (蒼生) below. We pray again that the body and heart of the Queen become like a water-mirror, ever reflecting Dharma. Let her precious body never perish as with the skies, and give her happiness unto many generations, and let all Buddhist followers achieve Enlightenment . Also surviving at Mireuksa are flagpole supports of the temple site (Mireuksaji Danggan Jiju). These two massive stones are set 90 centimeters apart. During special celebrations,

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6510-502: The four truths represents a later development, in response to concurring religious traditions, in which "liberating insight" came to be stressed over the practice of dhyana . Vimukthi, also called moksha , means "freedom", "release", "deliverance". Sometimes a distinction is being made between ceto-vimukthi , "liberation of the mind", and panna-vimukthi , "liberation by understanding". The Buddhist tradition recognises two kinds of ceto-vimukthi , one temporarily and one permanent,

6615-437: The fourth chapter, and 26 pages of the fifth chapter (missing last 4 pages). On the other hand, it is possible that most of the early Joseon books were not applied to the subjects of the Goryeo kings' names, such as Yong (the father of King Taejo) and Mu (the name of Hyejong) who were replaced by other characters in honor and samga. In terms of content, there are many differences in text from various books of Jeongdeokbon. This book

6720-416: The historical books are also generally focused on certain backgrounds in terms of religion. Despite Samguk sagi 's reasonable writing, nationalist historians and scholars refer to it as a Chinese Confucian-centered book, arguing that it instils a subordinate attitude ( Sadae ) with the ancient tradition ignored. In contrast, in the case of Samguk yusa , the majority of the text is dedicated to Buddhism, which

6825-539: The inherent potential of every sentient being to become a Buddha . This idea was integrated with the Yogacara-idea of the ālaya vijñāna , and further developed in Chinese Buddhism , which integrated Indian Buddhism with native Chinese thought. Buddha-nature came to mean both the potential of awakening and the whole of reality, a dynamic interpenetration of absolute and relative. In this awakening it

6930-430: The insight into and certainty about the way to follow to reach enlightenment. In some Zen traditions, however, this perfection came to be relativized again; according to one contemporary Zen master, "Shakyamuni buddha and Bodhidharma are still practicing." Mahayana discerns three forms of awakened beings: Within the various Mahayana-schools exist various further explanations and interpretations. In Mahāyāna Buddhism,

7035-409: The intention of integrating them into the whole story. In terms of Il-yeon's research approach, Il-yeon regarded the quality and quantity of the resources as crucial elements for his work, used the "inserted textual commentary" in order to seriously evaluate his resources, allowed the readers to access comparative information about the history, and even expressed concerns about the reliability when there

7140-403: The jungle, and the attainment of awakening. The Mahasaccaka Sutta (Majjhima Nikaya 36) describes his ascetic practices, which he abandoned. Thereafter he remembered a spontaneous state of jhana, and set out for jhana-practice. Both suttas narrate how, after destroying the disturbances of the mind , and attaining concentration of the mind , he attained three knowledges (vidhya): Insight into

7245-402: The knowledge or wisdom , or awakened intellect, of a Buddha. The verbal root budh- means "to awaken", and its literal meaning is closer to awakening . Although the term buddhi is also used in other Indian philosophies and traditions, its most common usage is in the context of Buddhism . Vimutti is the freedom from or release of the fetters and hindrances . The term enlightenment

7350-451: The last being equivalent to panna-vimukthi . Yogacara uses the term āśraya parāvŗtti , "revolution of the basis", ... a sudden revulsion, turning, or re-turning of the ālaya vijñāna back into its original state of purity [...] the Mind returns to its original condition of non-attachment, non-discrimination and non-duality". Nirvana is the "blowing out" of disturbing emotions, which

7455-485: The late Three Kingdoms Period. The purpose of Gii is written at the beginning of the passage. Heungbeop is about the rise of Buddhism in the Three Kingdoms, and Tapsang includes pagodas and Buddhist images. Uihae contains narratives of famous monks during the Silla period. Sinju includes the tales about miracles that happened through esoteric Buddhism during the Silla dynasty. Gamtong is about stories of devotion. Pieun contains

7560-402: The legends of solitary heroes. Hyoseon contains folktales of filial piety and Buddhist virtues. Although it is divided into many parts, the composition of the entire book can be briefly described below: The text was written in Classical Chinese , which was used by literate Koreans at the time of its composition. The earliest version of the text is believed to have been compiled in the 1280s, and

7665-415: The majority of English books on Buddhism use the term "enlightenment" to translate the term bodhi . The root budh , from which both bodhi and Buddha are derived, means "to wake up" or "to recover consciousness". Cohen notes that bodhi is not the result of an illumination, but of a path of realization, or coming to understanding. The term "enlightenment" is event-oriented, whereas the term "awakening"

7770-420: The miserable life as it is," Choshin agrees and awakes from his dream while trying to leave the road after sharing the children with each other. After experiencing a miserable life of poverty and bareness in a dream, he realizes how vain human life is. It is owned by Kyujanggak Institute for Korean Studies. This book is known as the earliest edition of Samguk Yusa . It is the only book without missing pages and

7875-490: The more factually-oriented Samguk sagi , the Samguk yusa focuses on various folktales, legends and biographies from early Korean history. Given its mythical narratives, Samguk yusa ' s reliability is questionable. The author attempted to keep original phrases drawn from various sources, including Chinese Buddhist literature, Korean historical literature, and languages written in epigraphy, and he sometimes omitted unnecessary phrases or paraphrased several expressions with

7980-484: The narrative. The Ariyapariyesana Sutta (Majjhima Nikaya 26) describes how the Buddha was dissatisfied with the teachings of Āḷāra Kālāma and Uddaka Rāmaputta , wandered further through Magadhan country, and then found "an agreeable piece of ground" which served for striving. The sutta then only says that he attained Nibbana. In the Vanapattha Sutta (Majjhima Nikaya 17) the Buddha describes life in

8085-460: The oldest and largest stone pagoda that has survived into modern times. This pagoda was the western pagoda. It is believed to have been built during the reign of King Mu, who ruled from 600 to 640. The pagoda is architecturally significant because it shows how the Baekje adapted their knowledge of woodworking to stone. An example of wood pagoda building techniques being adapted to stone is the fact that

8190-503: The one which includes the Four Dhyanas and the destruction of the intoxicants. It calls in question the reliability of these accounts, and the relation between dhyana and insight, which is a core problem in the study of early Buddhism. Originally the term prajna may have been used, which came to be replaced by the four truths in those texts where "liberating insight" was preceded by the four jhanas. Bronkhorst also notices that

8295-534: The other copies, can be included, along with the missing letters and errors in the copy published in 1512 (the 7th year of King Jungjong’s reign). Additionally, the collection at Beomeosa Temple is found to be closely related to the one published in 1512 in terms of its font, size, and spacing between the lines, which shows its importance for bibliographical research was recognized even during the Joseon Dynasty . Moreover, as it contains information on how to read

8400-461: The other hand, studies have found that " Samguk Sagi was almost immediately accepted as one of the most definitive histories of its time and within several decades was read even in China." Therefore, it can be considered that even though the Samguk yusa was written a century later, Iryon considerably relied on the Samguk sagi . Moreover, the Samguk yusa contains the historical elements not found in

8505-426: The primacy of insight. According to Thanissaro Bhikkhu , jhana and vipassana (insight) form an integrated practice. Polak and Arbel, following scholars like Vetter and Bronkhorst, argue that right effort , c.q. the four right efforts (sense restraint, preventing the arising of unwholesome states , and the generation of wholesome states ), mindfulness, and dhyana form an integrated practice, in which dhyana

8610-495: The realisation of the four noble truths, which leads to deliverance. According to Nyanatiloka, (Through Bodhi) one awakens from the slumber or stupor (inflicted upon the mind) by the defilements ( kilesa , q.v.) and comprehends the Four Noble Truths ( sacca , q.v.). This equation of bodhi with the four noble truths is a later development, in response to developments within Indian religious thought, where "liberating insight"

8715-485: The recent age. Moreover, it is one of the limited sources for the study of ancient Korean language systems. Especially, 14 pieces of hyangga (ancient Korean folk songs) are an essential part of a study in classical Korean literature. Moreover, the writer, Iryon uses different styles of writing including ones from the Sinitic Buddhist Culture. The book also includes plenty of information on Buddhist art,

8820-672: The records of mythical events (historical and cultural facts from the Gojoseon to the Late Three Kingdoms period). Even though, part 3 and 5 remain out of a total of five books, this copy is valuable in that it is a complete edition without any missing pages as an early Joseon book. In addition, it has an important value in that it can supplement letters that are difficult to read among the Samguk Yusa published in 1512 (7th year of King Jungjong's reign) and identify cited literary works of which there are no extant copies. This book

8925-440: The resultant divine transformation would be indescribable. Our Queen of Baekje  [ ko ] , (one of King Mu's Queen Consorts) as the daughter of Jwapyeong (佐平) Sataek Jeokdeok, (沙乇積德) planted benevolence through the ages, and with the karma she has received in her present life, she educated the people. She, being a great supporter of the Buddha's teachings, established temples with her wealth and received this sarira on

9030-657: The ritual practices to be performed. The text covers a wide range of subjects, including geography, literature, religion, art, and folklore, as well as ancient history. The stories naturally came from the Goryeo people's lives under the extreme suffering in the Mongol-dominant era in order to strengthen both their identity as a nation and as descendants of a common ancestor. Among them, there are representative stories. When Soon Jeong-gong had lunch at Imhaejeong Pavilion while taking office as Gangneung Taesu during King Seongdeok's reign, Soon Jeong's wife, lady Suro saw that

9135-414: The royal azalea flowers were in full bloom asked people around her to pick those flowers and an old man who was walking along the street with a cow listened to his wife, picked the flower to her. After this, a dragon suddenly appeared from the sea, dragged Soon Jeong's wife, Lady Suro, into the sea and an old man appeared suddenly and said, "If you gather the people and sing a song and hit the river hill with

9240-454: The same meaning: that of being freed from greed, hate and delusion. Bodhi , specifically, refers to the realisation of the four stages of enlightenment and becoming an Arahant . It is equal to supreme insight, the realisation of the four noble truths, which leads to deliverance. Reaching full awakening is equivalent in meaning to reaching Nirvāṇa . Attaining Nirvāṇa is the ultimate goal of Theravada and other śrāvaka traditions. It involves

9345-456: The text were restored. The cover is restored in a Manja pattern with a five-needle red thread, and the binding is in good condition. On the front cover, "Hwangmajungyangwolmaedeuk Nisannamssigajang" is written with ink in the center. Moreover, the word, "Nisanjang" on the middle of back cover, indicates that it was purchased and kept by a person with surname Nam in February of the 55th year of

9450-510: The text. According to Robert Buswell, Jr. and Donald S. Lopez, Jr. , this chronology may have been a fourteenth-century addition to Iryeon's compilation. Importance as the national treasure “Samguk yusa is considered as an extremely important cultural heritage representing ancient Korean history, geography, literature, religion, language, folklore, art, archeology, etc. ” The Samguk Yusa mostly includes ancient literary works about history, Buddhism, and legends, most of which does not exist in

9555-419: The translation "enlightenment" for bodhi , but this is misleading ... It is not clear what the buddha was awakened to, or at what particular point the awakening came. According to Norman, bodhi may basically have meant the knowledge that nibbana was attained, due to the practice of dhyana . Originally only "prajna" may have been mentioned, and Tillman Vetter even concludes that originally dhyana itself

9660-586: The twenty-ninth day of the first month of the Gihae year . (March 9, 639 AD according to the Julian calendar ) We pray, through the charity of ages and founding upon this act of benevolence, that the longevity of His Imperial Majesty ( King Mu ; 大王陛下) should stand firm like the mountains and that his reign should be eternal with the heavens and the earth. We pray for the spread of the Righteous Way (正法) above, and

9765-488: The verbal root *budh- , Sanskrit बुध , "to awaken, to know", "to wake, wake up, be awake", "to recover consciousness (after a swoon)", "to observe, heed, attend to". It corresponds to the verbs bujjhati (Pāli) and bodhati , बोदति, "become or be aware of, perceive, learn, know, understand, awake" or budhyate (Sanskrit). The feminine Sanskrit noun of *budh- is बुद्धि , buddhi , "prescience, intuition, perception, point of view". Robert S. Cohen notes that

9870-447: Was composed, so one of the Samguk yusa myths, Dangun, which is regarded as the root of all Koreans, has long been believed to have contributed to the idea of "one blood, one nation" among Koreans, as well as helped themselves to be characterized as a "common blood race". However, there is also criticism that the sense of one blood could lead to not only marginalizing those who are not regarded as "genuinely Korean," but also restricting

9975-596: Was deemed essential for Liberation . The four noble truths as the liberating insight of the Buddha eventually were superseded by Pratītyasamutpāda , the twelvefold chain of causation, and still later by anatta, the emptiness of the self. In Mahayana Buddhism, bodhi is equal to prajna , insight into the Buddha-nature , sunyata and tathatā . This is equal to the realisation of the non-duality of absolute and relative . In Theravada Buddhism pannā (Pali) means "understanding", "wisdom", "insight". "Insight"

10080-399: Was deemed liberating, with the stilling of pleasure or pain in the fourth jhana, not the gaining of some perfect wisdom or insight. Gombrich also argues that the emphasis on insight is a later development. In Theravada Buddhism, bodhi refers to the realisation of the four stages of enlightenment and becoming an Arahant . In Theravada Buddhism, bodhi is equal to supreme insight, and

10185-509: Was insufficient information to depict. Besides, Il-yeon attempted to use various versions of the same story when he recorded folktales and myths. For instance, when Il-yeon recorded the story of Tangun at the beginning of the book, he exactly added the comments that the Tangun story was quoted from both the Wei-shu [Wei Dynasty History] and Tangun Kogi [Ancient Record of Tangun]. This comment

10290-432: Was popularised in the Western world through the 19th-century translations of British philologist Max Müller . It has the Western connotation of general insight into transcendental truth or reality. The term is also being used to translate several other Buddhist terms and concepts, which are used to denote (initial) insight ( prajna (Sanskrit), wu (Chinese), kensho and satori (Japanese)); knowledge ( vidya );

10395-443: Was published in Gyeongju in 1512 (the 7th year of the reign of King Jungjong), and acts as a reference to compare and correct the mistakes in the Jeongdeok edition. This copy of Samguk Yusa , designated as National Treasure of Korea (No. 306-3) is an early Joseon edition. Along with Royal calendar, the brief chronology of Silla, Goguryeo, Baekje, Gaya, and Unified Silla, Later Goguryeo (including Goryeo), and Later Baekjae, it contains

10500-519: Was restored, and the five-hole woven with a red thread was used for the title page. This book was kept by Choe Nam-seon, and was later donated to Korea University in Seoul. This book originated from the edition published in Gyeongju in 1512 (the 7th year of the reign of King Jungjong of the Joseon Dynasty), which is the most commonly used version in the latest academic fields. “The book belongs to

10605-434: Was tailored to the Korean style under the Buddhist author's influence with the only occasion when Confucianism is witnessed is Part 9 which expresses filial piety as a way of Buddhism. Naturally, the contents of Samguk yusa could not help being influenced more greatly by Il-yeon's Buddhist value than Samguk sagi . Il-yeon's work provides four bizarre stories depicting the discovery of archaeological artifacts to demonstrate

10710-399: Was translated in 1969 into German, using the term " der Erleuchtete ". Max Müller was an essentialist , who believed in a natural religion , and saw religion as an inherent capacity of human beings. "Enlightenment" was a means to capture natural religious truths, as distinguished from mere mythology. This perspective was influenced by Kantian thought, particularly Kant's definition of

10815-568: Was written by a Confucian scholar-statesman, Kim Pu-shik , allowing readers to access the two different historical works according to the perspectives of the Buddhist or Confucian official. According to the Cultural Heritage Administration of Korea, "the book contains a wide range of records about young soldiers of the Silla Period, which are more religious and poetical than those written in Samguk sagi ." On

10920-474: Was written during the Mongol conquest of Europe and East Asia, including China and Korea. They invaded Korea for the first time in 1231, and it brought a devastating blow to the lives of Koreans by destroying valuable cultural properties, recordings, and literature. This invasion motivated Il-yeon to protect all of the folklore and stories handed down. Il-yeon collected and analyzed many works of Korean culture for

11025-438: Was written in the Koryo period, during which a lot of time had passed from the three kingdoms period. The stories of the other nations of the three-kingdom period "Koguryo" and Paekche " are excluded, making up the overwhelming bulk of the Silla stories, especially the stories that came from Korea's south-eastern region, "Kyngsang," known as Il-yeon's place of birth. With regard to religion, Confucianism, which greatly influenced

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