Misplaced Pages

#802197

133-532: Templestay is an experiential program in Korean Buddhism initiated by the Jogye Order of Korean Buddhism at the onset of the 2002 World Cup . During its 1,700 years of history, Korean Buddhism has preserved and passed down Ganhwa Seon practice, a kind of Seon (Zen) meditation. Every year during the retreat seasons of summer and winter, about 2,500 monastics enter a 100-day meditation retreat in one of

266-527: 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

399-411: A Buddha after his resolution ( praṇidhāna ) in front of a past Buddha. During the first incalculable aeon he is said to have encountered and served 75,000 Buddhas, and 76,000 in the second, after which he received his first prediction ( vyākaraṇa ) of future Buddhahood from Dīpankara , meaning that he could no longer fall back from the path to Buddhahood. For Sarvāstivāda, the first two incalculable aeons

532-587: A being has entered the path by giving rise to bodhicitta, they must make effort in the practice or conduct ( caryā ) of the bodhisattvas, which includes all the duties, virtues and practices that bodhisattvas must accomplish to attain Buddhahood. An important early Mahayana source for the practice of the bodhisattva is the Bodhisattvapiṭaka sūtra, a major sutra found in the Mahāratnakūṭa collection which

665-518: A bodhisattva, as one edict states that he "set out for sambodhi." By the time that the Buddhist tradition had developed into various competing sects, the idea of the bodhisattva vehicle (Sanskrit: bodhisattvayana ) as a distinct (and superior) path from that of the arhat and solitary buddha was widespread among all the major non-Mahayana Buddhist traditions or Nikaya schools , including Theravāda , Sarvāstivāda and Mahāsāṃghika . The doctrine

798-451: A bodhisattva- mahāsattva is so called." Mahayana sutras also depict the bodhisattva as a being which, because they want to reach Buddhahood for the sake of all beings, is more loving and compassionate than the sravaka (who only wishes to end their own suffering). Thus, another major difference between the bodhisattva and the arhat is that the bodhisattva practices the path for the good of others ( par-ārtha ), due to their bodhicitta , while

931-613: A collection of texts on bodhisattvas alongside the Tripitaka , which they termed "Bodhisattva Piṭaka" or "Vaipulya (Extensive) Piṭaka". None of these have survived. Dar Hayal attributes the historical development of the bodhisattva ideal to "the growth of bhakti (devotion, faith, love) and the idealisation and spiritualisation of the Buddha." The North Indian Sarvāstivāda school held it took Gautama three "incalculable aeons" ( asaṃkhyeyas ) and ninety one aeons ( kalpas ) to become

1064-482: A commentary on the Cariyāpiṭaka , a text which focuses on the bodhisattva path and on the ten perfections of a bodhisatta. Dhammapāla 's commentary notes that to become a bodhisattva one must make a valid resolution in front of a living Buddha. The Buddha then must provide a prediction ( vyākaraṇa ) which confirms that one is irreversible ( anivattana ) from the attainment of Buddhahood. The Nidānakathā , as well as

1197-596: A hundred thousand, shorter kalpas (aeons) to reach Buddhahood. Several sources in the Pali Canon depict the idea that there are multiple Buddhas and that there will be many future Buddhas, all of which must train as bodhisattas. Non-canonical Theravada Jataka literature also teaches about bodhisattvas and the bodhisattva path. The worship of bodhisattvas like Metteya , Saman and Natha ( Avalokiteśvara ) can also be found in Theravada Buddhism. By

1330-523: 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

1463-419: A level of dispassion at the time of Buddha Dīpaṃkara many aeons ago and he is also said to have attained the perfection of wisdom countless aeons ago. The Mahāvastu also presents four stages or courses ( caryās) of the bodhisattva path without giving specific time frames (though it's said to take various incalculable aeons ). This set of four phases of the path is also found in other sources, including

SECTION 10

#1732794478803

1596-617: 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

1729-429: 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

1862-539: 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

1995-453: 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

2128-487: 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

2261-556: A single grain of rice out of respect for the offering. In the daily routine of Korean temples, the most important event is the Buddhist ceremony called yebul. This ceremony refers to paying respect to the Buddhas enshrined in the Dharma halls three times a day and repeating the teachings, usually before dawn, 10 a.m., and in the evening. Yebul is also called the "ceremony of five fragrances (obunhyangnye)" because participants reaffirm

2394-485: A spontaneous wish and compassionate mind to attain Buddhahood for the benefit of all sentient beings . Mahayana bodhisattvas are spiritually heroic persons that work to attain awakening and are driven by a great compassion ( mahākaruṇā ). These beings are exemplified by important spiritual qualities such as the "four divine abodes" ( brahmavihāras ) of loving-kindness ( maitrī ), compassion ( karuṇā ), empathetic joy ( muditā ) and equanimity ( upekṣā ), as well as

2527-550: 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,

2660-436: A total of 700,000 people have experienced Templestay in the decade following 2002 when the program began. In most temples this is the very first item on the schedule for Templestay participants. The aim of this guided tour around the temple for first-time visitors is to get to know the age-old traditions and culture of temples as well as the monastic lifestyle of Buddhist monks and nuns. In this way, participants are shown where

2793-478: Is a period of time in which a bodhisattva may still fall away and regress from the path. At the end of the second incalculable aeon, they encounter a buddha and receive their prediction, at which point they are certain to achieve Buddhahood. Thus, the presence of a living Buddha is also necessary for Sarvāstivāda . The Mahāvibhāṣā explains that its discussion of the bodhisattva path is partly meant "to stop those who are in fact not bodhisattvas from giving rise to

SECTION 20

#1732794478803

2926-495: Is a person who is on the path towards bodhi ('awakening') or Buddhahood . In the Early Buddhist schools , as well as modern Theravāda Buddhism , bodhisattva (or bodhisatta) refers to someone who has made a resolution to become a Buddha and has also received a confirmation or prediction from a living Buddha that this will be so. In Mahāyāna Buddhism , a bodhisattva refers to anyone who has generated bodhicitta ,

3059-481: Is based principally upon the path of a bodhisattva. This path was seen as higher and nobler than becoming an arhat or a solitary Buddha . Hayal notes that Sanskrit sources generally depict the bodhisattva path as reaching a higher goal (i.e. anuttara-samyak-sambodhi ) than the goal of the path of the "disciples" ( śrāvakas ), which is the nirvana attained by arhats. For example, the Lotus Sutra states: "To

3192-478: 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

3325-705: Is found, for example, in 2nd century CE sources like the Avadānaśataka and the Divyāvadāna. The bodhisattvayana was referred by other names such as "vehicle of the perfections" ( pāramitāyāna ), "bodhisatva dharma", "bodhisatva training", and "vehicle of perfect Buddhahood". According to various sources, some of the Nikaya schools (such as the Dharmaguptaka and some of the Mahasamghika sects) transmitted

3458-456: 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,

3591-502: Is glued to the paper cup, one by one with great care by Templestay participants, is meant to be a reminder of Buddhists’ fervent wish to persevere in becoming less selfish and more compassionate. There is also a large lantern parade through the center of Seoul and cultural performances during this national festival. Korean Buddhism Korean Buddhism is distinguished from other forms of Buddhism by its attempt to resolve what its early practitioners saw as inconsistencies within

3724-468: Is only one vehicle, the ekayana , which ends in Buddhahood. Classical Indian mahayanists held that the only sutras which teach the bodhisattva vehicle are the Mahayana sutras . Thus, Nagarjuna writes "the subjects based on the deeds of Bodhisattvas were not mentioned in [non-Mahāyāna] sūtras." They also held that the bodhisattva path was superior to the śrāvaka vehicle and so the bodhisattva vehicle

3857-496: 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),

3990-516: Is termed bodhicitta (the mind set on awakening). The bodhisattva doctrine went through a significant transformation during the development of Buddhist tantra, also known as Vajrayana . This movement developed new ideas and texts which introduced new bodhisattvas and re-interpreted old ones in new forms, developed in elaborate mandalas for them and introduced new practices which made use of mantras , mudras and other tantric elements. According to David Drewes, "Mahayana sutras unanimously depict

4123-446: Is the "great vehicle" (mahayana) due to its greater aspiration to save others, while the śrāvaka vehicle is the "small" or "inferior" vehicle ( hinayana ). Thus, Asanga argues in his Mahāyānasūtrālaṃkāra that the two vehicles differ in numerous ways, such as intention, teaching, employment (i.e., means), support, and the time that it takes to reach the goal. Over time, Mahayana Buddhists developed mature systematized doctrines about

Templestay - Misplaced Pages Continue

4256-602: Is the cause and result of bodhicitta) eventually developed into the idea that bodhisattvas take certain formulaic " bodhisattva vows ." One of the earliest of these formulas is found in the Aṣṭasāhasrikā Prajñāpāramitā Sūtra and states: We having crossed (the stream of samsara), may we help living beings to cross! We being liberated, may we liberate others! We being comforted, may we comfort others! We being finally released, may we release others! Other sutras contain longer and more complex formulas, such as

4389-423: Is the time for participants to enjoy a moment with monastics while asking questions about temples or monastic life or even requesting advice about how to live better. Participants may have the opportunity to view the world through the eyes of Buddhist practitioners and even reassess their own lives and improve their well being. In Korean Buddhism, "gongyang" means "offering." During a meal one reflects deeply on

4522-637: Is used in the early texts to refer to Gautama Buddha in his previous lives and as a young man in his last life, when he was working towards liberation . In the early Buddhist discourses , the Buddha regularly uses the phrase "when I was an unawakened Bodhisatta" to describe his experiences before his attainment of awakening. The early texts which discuss the period before the Buddha's awakening mainly focus on his spiritual development. According to Bhikkhu Analayo , most of these passages focus on three main themes: "the bodhisattva's overcoming of unwholesome states of mind, his development of mental tranquillity, and

4655-459: Is very difficult to maintain the necessary conduct and views during periods when the Dharma has disappeared from the world. One will easily fall back during such periods and this is why one is not truly a full bodhisattva until one receives recognition from a living Buddha. Because of this, it was and remains a common practice in Theravada to attempt to establish the necessary conditions to meet

4788-475: The Buddhavaṃsa and Cariyāpiṭaka commentaries makes this explicit by stating that one cannot use a substitute (such as a Bodhi tree , Buddha statue or Stupa ) for the presence of a living Buddha, since only a Buddha has the knowledge for making a reliable prediction. This is the generally accepted view maintained in orthodox Theravada today. According to Theravāda commentators like Dhammapāla as well as

4921-464: The Suttanipāta commentary, there are three types of bodhisattvas: According to modern Theravada authors, meeting a Buddha is needed to truly make someone a bodhisattva because any other resolution to attain Buddhahood may easily be forgotten or abandoned during the aeons ahead. The Burmese monk Ledi Sayadaw (1846–1923) explains that though it is easy to make vows for future Buddhahood by oneself, it

5054-564: The Discourse on an Explanation about the Past (MĀ 66). In this discourse, a monk named Maitreya aspires to become a Buddha in the future and the Buddha then predicts that Maitreya will become a Buddha in the future. Other discourses found in the Ekottarika-āgama present the "bodhisattva Maitreya" as an example figure (EĀ 20.6 and EĀ 42.6) and one sutra in this collection also discuss how

5187-775: The Gandhari “ Many-Buddhas Sūtra ” (* Bahubudha gasutra ) and the Chinese Fó běnxíng jí jīng (佛本行 集經, Taisho vol. 3, no. 190, pp. 669a1–672a11). The four caryās (Gandhari: caria ) are the following: The bodhisattva ideal is also found in southern Buddhist sources, like the Theravāda school's Buddhavaṃsa (1st-2nd century BCE), which explains how Gautama, after making a resolution ( abhinīhāra ) and receiving his prediction ( vyākaraṇa ) of future Buddhahood from past Buddha Dīpaṃkara, he became certain ( dhuva ) to attain Buddhahood. Gautama then took four incalculable aeons and

5320-492: 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 was originally introduced to Korea from Former Qin in 372, about 800 years after the death of the historical Buddha , shamanism

5453-603: The Mahayana Buddhist traditions that they received from foreign countries. To address this, they developed a new holistic approach to Buddhism that became a distinct form, an approach characteristic of virtually all major Korean thinkers. The resulting variation is called Tongbulgyo ("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 ,

Templestay - Misplaced Pages Continue

5586-713: The Mahayana tradition arrived in China through the Silk Road in the 1st century CE via Tibet ; it then entered 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

5719-685: The Silla ( Gaya ) in 528 CE, and by the Baekje in 552 CE. As it now stands, Korean Buddhism consists mostly of the Seon Lineage, primarily 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,

5852-524: The Theravāda monk Bhikkhu Bodhi , while all the Buddhist traditions agree that to attain Buddhahood, one must "make a deliberate resolution" and fulfill the spiritual perfections ( pāramīs or pāramitās) as a bodhisattva, the actual bodhisattva path is not taught in the earliest strata of Buddhist texts such as the Pali Nikayas (and their counterparts such as the Chinese Āgamas ) which instead focus on

5985-684: 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

6118-498: The 100 temples nationwide. This is a unique Korean tradition in the sphere of Mahayana Buddhism . This tradition has influenced the architectural layout of temples and monastic life over the years, and one can attain inner calm and peace of mind and body at any of these temples. In their effort to transform the 2002 World Cup into a cultural opportunity, the Jogye Order of Korean Buddhism decided to open their temple gates during

6251-564: 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

6384-504: The Buddha taught the bodhisattva path of the six perfections to Maitreya (EĀ 27.5). 'Bodhisatta' may also connote a being who is "bound for enlightenment", in other words, a person whose aim is to become fully enlightened. In the Pāli canon , the Bodhisatta (bodhisattva) is also described as someone who is still subject to birth, illness, death, sorrow, defilement, and delusion. According to

6517-564: 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

6650-522: 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

6783-449: 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

SECTION 50

#1732794478803

6916-625: The New York Times, BBC and NHK, paid growing attention and reported feature stories about them. After the end of the 2002 World Cup, the Jogye Order of Korean Buddhism announced the permanent establishment of the Templestay program on July 2, 2002. The Order then established the Cultural Corps of Korean Buddhism on July 16, 2004 as an operative body to run the Templestay program. As the national government promised budget support,

7049-586: The Omniscient One after the attainment of the supreme and perfect bodhi." According to Peter Skilling, the Mahayana movement began when "at an uncertain point, let us say in the first century BCE, groups of monks, nuns, and lay-followers began to devote themselves exclusively to the Bodhisatva vehicle." These Mahayanists universalized the bodhisattvayana as a path which was open to everyone and which

7182-558: 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

7315-521: The aging Seosan Hyujeong (서산대사, 西山休靜; 1520–1604), a first-rate Seon master and the author of a number of important religious texts. The presence of the monks' army was a critical factor in the eventual expulsion of the Japanese invaders. Bodhisattva In Buddhism , a bodhisattva ( English: / ˌ b oʊ d iː ˈ s ʌ t v ə / BOH -dee- SUT -və ; Sanskrit : बोधिसत्त्व , romanized :  bodhisattva ; Pali : बोधिसत्त , romanized:  bodhisatta ) or bodhisatva

7448-549: The animals of the air. The ceremony continues with a re-affirmation of the refuge we take in the various Buddhas, Bodhisattvas and generations of Seon Patriarchs. Then follows the recitation of the Heart Sutra and the Wishes for the welfare of the temple and all people (Barunmoon). Another major practice of Korean Buddhism is bowing. This practice consists of 3 bows, 108 bows, 1,080 bows or 3,000 bows and aims at ridding

7581-419: The arising of bodhicitta. These elements, which constitute a kind of preliminary preparation for bodhicitta, are found in the "seven part worship" ( saptāṇgapūjā or saptavidhā anuttarapūjā ). This ritual form is visible in the works of Shantideva (8th century) and includes: After these preliminaries have been accomplished, then the aspirant is seen as being ready to give rise to bodhicitta, often through

7714-478: The bodhisattva path as being open to everyone, and Mahāyāna Buddhists encourage all individuals to become bodhisattvas. Spiritually advanced bodhisattvas such as Avalokiteshvara , Maitreya , and Manjushri are also widely venerated across the Mahāyāna Buddhist world and are believed to possess great magical power which they employ to help all living beings. In pre-sectarian Buddhism , the term bodhisatta

7847-510: The bodhisattva. The authors of the various Madhyamaka treatises often presented the view of the ekayana , and thus held that all beings can become bodhisattvas. The texts and sutras associated with the Yogacara school developed a different theory of three separate gotras (families, lineages), that inherently predisposed a person to either the vehicle of the arhat , pratyekabuddha or samyak-saṃbuddha (fully self-awakened one). For

7980-420: The compassionate mind aimed at awakening for the sake of all beings, is a central defining element of the bodhisattva path. Another key element of the bodhisattva path is the concept of a bodhisattva's praṇidhāna - which can mean a resolution, resolve, vow, prayer, wish, aspiration and determination. This more general idea of an earnest wish or solemn resolve which is closely connected with bodhicitta (and

8113-581: 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

SECTION 60

#1732794478803

8246-462: The countless people and efforts that have brought the food that one receives. In this way, one learns to be grateful for even a single spoonful of rice. Before the meal, everyone recites a verse which teaches participants how to reflect upon the Buddha’s teachings that are embodied in the act of receiving food. Everyone eats from a set of bowls called "baru" as monastics do, and they are told not to waste

8379-735: 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

8512-458: 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,

8645-591: 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

8778-634: 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

8911-408: The five virtues that practitioners hope to perfect. Yebul is the ceremony that regulates the day and is attended by everyone possible in the temple compound. Different instruments are used to symbolically call all beings to join the ceremony. First of all the large bell is sounded, next the drum calls all animals, then the wooden fish for the water-dwelling animals and finally the cloud-shaped gong for

9044-405: 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

9177-467: The future Buddha Maitreya and thus receive a prediction from him. Medieval Theravada literature and inscriptions report the aspirations of monks, kings and ministers to meet Maitreya for this purpose. Modern figures such as Anagarika Dharmapala (1864–1933), and U Nu (1907–1995) both sought to receive a prediction from a Buddha in the future and believed meritorious actions done for the good of Buddhism would help in their endeavor to become bodhisattvas in

9310-463: 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

9443-410: The future. Over time the term came to be applied to other figures besides Gautama Buddha in Theravada lands, possibly due to the influence of Mahayana . The Theravada Abhayagiri tradition of Sri Lanka practiced Mahayana Buddhism and was very influential until the 12th century. Kings of Sri Lanka were often described as bodhisattvas, starting at least as early as Sirisanghabodhi (r. 247–249), who

9576-475: The games and allowed both Koreans and non-Koreans to stay in one of their mountain temples. As a result, in the 30 days the World Cup lasted (May 31, 2002 to June 30), 1,000 foreigners and 10,000 Koreans experienced the Templestay program. That was a sizable achievement, but more importantly, Korean Buddhism and the Templestay program became known to the wider world as major international media, including CNN,

9709-681: The growth of his insight." Other early sources like the Acchariyabbhutadhamma-sutta ( MN 123, and its Chinese parallel in Madhyama-āgama 32) discuss the marvelous qualities of the bodhisattva Gautama in his previous life in Tuṣita heaven. The Pali text focuses on how the bodhisattva was endowed with mindfulness and clear comprehension while living in Tuṣita, while the Chinese source states that his lifespan, appearance, and glory

9842-456: The holy life." Another early source that discusses the qualities of bodhisattvas is the Mahāpadāna sutta. This text discusses bodhisattva qualities in the context of six previous Buddhas who lived long ago, such as Buddha Vipaśyī . Yet another important element of the bodhisattva doctrine, the idea of a prediction of someone's future Buddhahood, is found in another Chinese early Buddhist text,

9975-651: The idea that Metteya ( Maitreya ), who currently resides in Tuṣita , would become the future Buddha and that this had been predicted by the Buddha Sakyamuni was also an early doctrine related to the bodhisattva ideal. It first appears in the Cakkavattisihanadasutta . According to A.L. Basham, it is also possible that some of the Ashokan edicts reveal knowledge of the bodhisattva ideal. Basham even argues that Ashoka may have considered himself

10108-579: The ideal of the arahant . The oldest known story about how Gautama Buddha becomes a bodhisattva is the story of his encounter with the previous Buddha, Dīpankara . During this encounter, a previous incarnation of Gautama, variously named Sumedha, Megha, or Sumati offers five blue lotuses and spreads out his hair or entire body for Dīpankara to walk on, resolving to one day become a Buddha. Dīpankara then confirms that they will attain Buddhahood . Early Buddhist authors saw this story as indicating that

10241-549: 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

10374-474: 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

10507-478: 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

10640-426: The making of a resolution ( abhinīhāra ) in the presence of a living Buddha and his prediction/confirmation ( vyākaraṇa ) of one's future Buddhahood was necessary to become a bodhisattva. According to Drewes, "all known models of the path to Buddhahood developed from this basic understanding." Stories and teachings on the bodhisattva ideal are found in the various Jataka tale sources, which mainly focus on stories of

10773-468: 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

10906-619: 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

11039-551: 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

11172-487: 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

11305-454: The number of temples operating a Templestay program grew from 31 in the first year to 110 in 2015. The Templestay program is now recognized as one of the major tourist programs in Korea. In 2009, the OECD selected the Templestay program as one of the five most successful combinations of culture and tourism. According to statistics issued by the Cultural Corps of Korean Buddhism on May 29, 2011,

11438-656: 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

11571-584: The past lives of the Sakyamuni. Among the non-Mahayana Nikaya schools, the Jataka literature was likely the main genre that contained bodhisattva teachings. These stories had certainly become an important part of popular Buddhism by the time of the carving of the Bharhut Stupa railings (c. 125–100 BCE), which contain depictions of around thirty Jataka tales. Thus, it is possible that the bodhisattva ideal

11704-418: The path beginning with the first arising of the thought of becoming a Buddha ( prathamacittotpāda ), or the initial arising of bodhicitta , typically aeons before one first receives a Buddha's prediction, and apply the term bodhisattva from this point." The Ten Stages Sutra , for example, explains that the arising of bodhicitta is the first step in the bodhisattva's career. Thus, the arising of bodhicitta,

11837-567: 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,

11970-437: 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

12103-644: The potential to become enlightened , which we all possess. Just as lotus flowers are not stained with the mud in which they grow, ignorant sentient beings can reveal their inherent Buddha Nature once awakened. Korean Buddhism holds the Lotus Lantern Festival every year on the Buddha’s Birthday , which falls on the eighth day of the fourth lunar month. Buddhists handcraft their own lanterns (which are unique to Korean Buddhism), which represent purification and wisdom. The way each petal of thin paper

12236-478: 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

12369-441: The practitioner of greed and attachment. The 108 bows is an act of atonement for one’s recognized ignorance and cravings, and the 108 kinds of afflictions that arise within them. In this respect, the 108 bows symbolize a fresh start as well and so one empties the illusions one has come to believe to make up one’s "self" and earnestly fills the void with new good intentions. In Buddhism, lotus flowers symbolize Buddha Nature ,

12502-432: 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

12635-587: 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

12768-422: 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

12901-429: The recitation of a bodhisattva vow . Contemporary Mahāyāna Buddhism encourages everyone to give rise to bodhicitta and ceremonially take bodhisattva vows. With these vows and precepts, one makes the promise to work for the complete enlightenment of all sentient beings by practicing the transcendent virtues or paramitas . In Mahāyāna, bodhisattvas are often not Buddhist monks and are former lay practitioners. After

13034-517: The self-conceit that they are." However, for Sarvāstivāda, one is not technically a bodhisattva until the end of the third incalculable aeon, after which one begins to perform the actions which lead to the manifestation of the marks of a great person . The Mahāvastu of the Mahāsāṃghika - Lokottaravādins presents various ideas regarding the school's conception of the bodhisattva ideal. According to this text, bodhisattva Gautama had already reached

13167-521: 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

13300-518: 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

13433-415: 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,

13566-447: The sravakas do so for their own good ( sv-ārtha ) and thus, do not have bodhicitta (which is compassionately focused on others). Mahayana bodhisattvas were not just abstract models for Buddhist practice, but also developed as distinct figures which were venerated by Indian Buddhists. These included figures like Manjushri and Avalokiteshvara , which are personifications of the basic virtues of wisdom and compassion respectively and are

13699-465: The sravakas, he preached the doctrine which is associated with the four Noble Truths and leads to Dependent Origination. It aims at transcending birth, old age, disease, death, sorrow, lamentation, pain, distress of mind and weariness; and it ends in nirvana. But, to the great being, the bodhisattva, he preached the doctrine, which is associated with the six perfections and which ends in the Knowledge of

13832-504: The state of a śrāvaka not only in Mahayana but also in Theravada. Rahula writes "the fact is that both the Theravada and the Mahayana unanimously accept the Bodhisattva ideal as the highest...Although the Theravada holds that anybody can be a Bodhisattva, it does not stipulate or insist that all must be Bodhisattva which is considered not practical." He also quotes the 10th century king of Sri Lanka, Mahinda IV (956–972 CE), who had

13965-448: 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

14098-401: The superior goal of sambodhi ( Buddhahood ) and thus must continue to strive until they reach this goal. The Aṣṭasāhasrikā Prajñāpāramitā Sūtra , one of the earliest known Mahayana texts, contains a simple and brief definition for the term bodhisattva , which is also the earliest known Mahāyāna definition. This definition is given as the following: "Because he has bodhi as his aim,

14231-528: 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

14364-435: The temple and the program, longer or shorter periods of meditation are offered in which participants learn the aim and method as well as correct posture. Sometime in the afternoon or evening, when monastics are not so busy with daily tasks, one of them invites the Templestay participants to drink tea. For monastics, all aspects of the day are a part of Buddhist practice, and drinking tea is considered an important one. This

14497-403: The temple dining hall and public restrooms are and so they feel more at home. As they are led through the various buildings and structures of the temple, they discover firsthand the beauty of monastic architecture, paintings, handicrafts and landscaping, and so see many things that they might have otherwise missed. The guide often tells ancient stories behind many of the buildings and art as well as

14630-560: The temple itself. Seon meditation (chamseon) is similar to other forms of meditation. However, it does differ in one particular respect and that is that chamseon’s goal is to achieve single-minded absorption through the illogical doubt raised by a hwadu (the punch-line to a koan ) so that the rambling mind is momentarily quieted. It is one of the most important practices of Korean Buddhism. A chamseon session usually consists of 50 minutes of Seon meditation followed by 10 minutes of slow and fast walking (pohaeng or gyeonghaeng). Depending on

14763-499: The ten vows found in the Ten Stages Sutra . Mahayana sources also discuss the importance of a Buddha's prediction ( vyākaraṇa ) of a bodhisattva's future Buddhahood. This is seen as an important step along the bodhisattva path. Later Mahayana Buddhists also developed specific rituals and devotional acts for which helped to develop various preliminary qualities, such as faith, worship, prayer, and confession, that lead to

14896-414: The term "bodhisattva" can refer to those who follow any of the three vehicles, since all are working towards bodhi . Therefore, the specific term for a Mahāyāna bodhisattva is a mahāsattva (great being) bodhisattva . According to Atiśa 's 11th century Bodhipathapradīpa , the central defining feature of a Mahāyāna bodhisattva is the universal aspiration to end suffering for all sentient beings, which

15029-575: 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

15162-522: The three vehicles of the Śrāvakayāna , Pratyekabuddhayāna and the Bodhisattvayāna were really just one vehicle ( ekayana ). This is most famously promoted in the Lotus Sūtra which claims that the very idea of three separate vehicles is just an upaya , a skillful device invented by the Buddha to get beings of various abilities on the path. But ultimately, it will be revealed to them that there

15295-516: 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

15428-469: The time of the great scholar Buddhaghosa (5th-century CE), orthodox Theravāda held the standard Indian Buddhist view that there were three main spiritual paths within Buddhism: the way of the Buddhas ( buddhayāna ) i.e. the bodhisatta path; the way of the individual Buddhas ( paccekabuddhayāna ); and the way of the disciples ( sāvakayāna ). The Sri Lankan commentator Dhammapāla (6th century CE) wrote

15561-482: The two most important bodhisattvas in Mahayana. The development of bodhisattva devotion parallels the development of the Hindu bhakti movement . Indeed, Dayal sees the development of Indian bodhisattva cults as a Buddhist reaction to the growth of bhakti centered religion in India which helped to popularize and reinvigorate Indian Buddhism. Some Mahayana sutras promoted another revolutionary doctrinal turn, claiming that

15694-407: The various bodhisattva "perfections" ( pāramitās ) which include prajñāpāramitā ("transcendent knowledge" or "perfection of wisdom") and skillful means ( upāya ). In Theravāda Buddhism , the bodhisattva is mainly seen as an exceptional and rare individual. Only a few select individuals are ultimately able to become bodhisattvas, such as Maitreya . Mahāyāna Buddhism generally understands

15827-493: The words inscribed "none but the bodhisattvas will become kings of a prosperous Lanka," among other examples. Jeffrey Samuels echoes this perspective, noting that while in Mahayana Buddhism the bodhisattva path is held to be universal and for everyone, in Theravada it is "reserved for and appropriated by certain exceptional people." Mahāyāna Buddhism (often also called Bodhisattvayāna , "Bodhisattva Vehicle")

15960-528: 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

16093-415: The yogacarins then, only some beings (those who have the "bodhisattva lineage") can enter the bodhisattva path. In East Asian Buddhism, the view of the one vehicle ( ekayana ) which holds that all Buddhist teachings are really part of a single path, is the standard view. The term bodhisattva was also used in a broader sense by later authors. According to the eighth-century Mahāyāna philosopher Haribhadra ,

16226-472: 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

16359-507: Was also traditionally considered to be a reincarnation of Maitreya. Paul Williams writes that some modern Theravada meditation masters in Thailand are popularly regarded as bodhisattvas. Various modern figures of esoteric Theravada traditions (such as the weizzās of Burma) have also claimed to be bodhisattvas. Theravada bhikkhu and scholar Walpola Rahula writes that the bodhisattva ideal has traditionally been held to be higher than

16492-480: Was greater than all the devas (gods). These sources also discuss various miracles which accompanied the bodhisattva's conception and birth, most famously, his taking seven steps and proclaiming that this was his last life. The Chinese source (titled Discourse on Marvellous Qualities ) also states that while living as a monk under the Buddha Kāśyapa he "made his initial vow to [realize] Buddhahood [while] practicing

16625-465: 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 ,

16758-487: 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

16891-407: Was popularized through the telling of Jatakas. Jataka tales contain numerous stories which focus on the past life deeds of Sakyamuni when he was a bodhisattva. These deeds generally express bodhisattva qualities and practices (such as compassion, the six perfections, and supernatural power) in dramatic ways, and include numerous acts of self-sacrifice. Apart from Jataka stories related to Sakyamuni,

17024-888: Was renowned for his compassion, took vows for the welfare of the citizens, and was regarded as a mahāsatta (Sanskrit: mahāsattva ), an epithet used almost exclusively in Mahayana Buddhism . Many other Sri Lankan kings from the 3rd until the 15th century were also described as bodhisattas and their royal duties were sometimes clearly associated with the practice of the ten pāramitās . In some cases, they explicitly claimed to have received predictions of Buddhahood in past lives. Popular Buddhist figures have also been seen as bodhisattvas in Theravada Buddhist lands. Shanta Ratnayaka notes that Anagarika Dharmapala , Asarapasarana Saranarikara Sangharaja, and Hikkaduwe Sri Sumamgala "are often called bodhisattvas". Buddhaghosa

17157-462: Was taught for all beings to follow. This was in contrast to the Nikaya schools, which held that the bodhisattva path was only for a rare set of individuals. Indian Mahayanists preserved and promoted a set of texts called Vaipulya ("Extensive") sutras (later called Mahayana sutras ). Mahayana sources like the Lotus Sutra also claim that arhats that have reached nirvana have not truly finished their spiritual quest, for they still have not attained

17290-579: 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 the King Chimnyu of Baekje in

17423-463: 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

17556-461: 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,

17689-419: Was widely cited by various sources. According to Ulrich Pagel, this text is "one of the longest works on the bodhisattva in Mahayana literature" and thus provides extensive information on the topic bodhisattva training, especially the perfections ( pāramitā ) . Pagel also argues that this text was quite influential on later Mahayana writings which discuss the bodhisattva and thus was "of fundamental importance to

#802197