preface

Part 1: Buddhism in Korean Life

Chapter 1: Buddhism: From India to China
Chapter 2: Buddhism Enters the Korean Peninsula, Opening a New Civilization
Chapter 3: Why the Silla Royal Family Adopted Buddhism: The Synergy Effect of Strengthening Royal Authority
Chapter 4: Buddhism Takes Root, Overcoming Indigenous Beliefs
Chapter 5: Prelude to Understanding the Doctrine: Nurturing the Sprouts of Scholastic Buddhism

Part 2: Silla Buddhism: Spreading the Wings of Thought and Faith

Chapter 1: Pure Land: Dreaming of a Utopia in the Afterlife
Chapter 2: Wonhyo: Transcending the Boundaries of the Worldly and the Beyond
Chapter 3: The Full Bloom of Doctrinal Buddhism: Uisang Avatamsaka and Haedong Vijñāna
Chapter 4: Unification and Fusion: The Brilliant Bloom of Buddhist Culture
Chapter 5 Icons of the Age: Zen and Feng Shui

Part 3: Goryeo Buddhism: Singing of its Golden Age

Chapter 1: Was Goryeo truly a Buddhist nation?
Chapter 2: The Coexistence of Good and Doctrine: Gwangjong's Plan and Uicheon's Gamble
Chapter 3: The Age of Determination and Pioneers: Jinul and Yose
Chapter 4: The Pride of a Cultural Nation: Creating the Tripitaka Koreana
Chapter 5: Buddhist Rituals and Feasts of Faith in Goryeo
Chapter 6: A Self-Portrait of Korean Buddhism: The Haedong Eminent Monks' Biographies and Samguk Yusa
Chapter 7: The Origin of Interference: The Prelude to Change and the Transmission of the Simplified Line

Part 4: Joseon Buddhism and its Struggle with Confucianism

Chapter 1: Symbols of the Transition between Confucianism and Buddhism and a Revisiting of Joseon Buddhism
Chapter 2: Early Joseon: Raising the Flag of Eighty Buddhas
Chapter 3: The Legacy of Tradition: Royal Buddhism and the King
Chapter 4: Rebuilding the Mission: Becoming a Stepping Stone for a Leap
Chapter 5: The Righteous Army Saves the Nation during the Imjin War

Part 5: Confucian Society and Buddhism: Dreaming of Coexistence

Chapter 1: The Establishment of the Imje Dharma Lineage and the Formation of the School
Chapter 2: The Fusion of Zen, Buddhism, and Yeombul: The History Process and the Three Gates
Chapter 3: The Expansion of the Religious Landscape: The Afterlife, the Pure Land, and the Integration of Folk Beliefs
Chapter 4: The Reality of Monk Service and the Foundation of Temple Economy in the Late Joseon Dynasty
Chapter 5: Aspects of Confucian-Buddhist Exchange and Buddhist Theory of Nature
Chapter 6: The Transmission of Chinese Buddhist Scriptures and the Golden Age of Avatamsaka
Chapter 7: The Development of the Zen Debate in the 19th Century and the Duet of Zen and Doctrine
Chapter 8: The Compilation of Buddhist History: Engraving Tradition

Part 6: The Raging Waves of Modernization and the Search for a New Path for Buddhism

Chapter 1: Buddhism, Carrying the Torch of Civilization and Modernization
Chapter 2: The Shackles of the Temple Order System: Buddhist Autonomy Across the River
Chapter 3: Monk Marriage: The Socialization of Buddhism and the Pursuit of Secularization
Chapter 4: The Acceptance of Modern Buddhist Studies and the Embodying of Buddhist Tradition
Chapter 5: Liquidating the Colonial Legacy: The Light and Shadow of Buddhist Purification
Chapter 6: The Footsteps of Modern Korean Buddhism, Today and Tomorrow

Chronology / Illustration Source

A Self-Portrait of Korean Buddhism as a Living Tradition and Future

About 1,700 years have passed since Buddhism was first introduced to the Korean Peninsula in 372 during the reign of King Sosurim of Goguryeo, when Sundo brought Buddhist statues and Buddhist scriptures from Former Jin of China.
From the Three Kingdoms period of Goguryeo, Baekje, and Silla to the Unified Silla and Goryeo periods, Buddhism absorbed various indigenous beliefs that had persisted on the Korean Peninsula for a long time, blossoming into a splendid culture suited to Korean soil.
Then, when Buddhism entered Joseon, which put Confucianism at the forefront of its ruling ideology, it faced great trials, and in the late 18th century, it competed with Catholicism, which spread organically, and from the late 19th century, when Western modern civilization poured in, it competed with Protestantism, leading to its current status.

However, regardless of whether or not they are religious or what religion they believe in, the reality is that the perception of the majority of Koreans is firmly entrenched in the fragmented view that 'Goryeo was a Buddhist nation' and the negative image that 'Buddhism in the Joseon Dynasty barely survived as a non-mainstream faith of women and commoners due to the policy of promoting Confucianism and suppressing Buddhism, and even the status of monks was reduced to that of the commoners.'
But this is a very complacent perception.
In particular, the gray image of Buddhism in the Joseon Dynasty was largely influenced by 『Buddhism in the Joseon Dynasty』, published in 1929 by Takahashi Toru, a professor at Gyeongseong Imperial University.
Although the colonial view of history, such as the theory of heteronomy and the theory of identity that had been prevalent since liberation, was harshly criticized and overcome to some extent, the negative perception of Buddhism in the Joseon Dynasty did not change much.

Accordingly, Professor Yongtae Kim, an expert on Korean Buddhism, published “Topic of Korean Buddhist History” as a general education book for the general public.
This book, which comprehensively examines the period from the Three Kingdoms period, when Buddhism was introduced to the Korean Peninsula, to the present, focusing on 36 interesting topics, is not a rigid introductory text or a general history.
This is a comprehensive guide that will help those familiar with Buddhism and those unfamiliar with it fully encounter the true nature of Korean Buddhism, which holds a significant place in our history and culture.

The number of ancient temples and shining Buddhist cultural heritages that can be found anywhere in Korea's famous mountains is countless, as evidenced by the long history of 1,700 years.
Even if you are not a Buddhist, if you are Korean, you will be well aware of the existence of famous Buddhist monks such as Wonhyo, Uisang, and Uicheon, as well as the righteous monk army like Samyeongdang who played an active role during the Imjin War. You will also have pride and deep affection for our cultural assets that are registered as World Cultural Heritages, such as Seokguram Grotto, Tripitaka Koreana, and Buljojikjisimcheyojeol.
These days, there are more and more people willing to go on a 'temple stay' to learn the teachings of Buddha in their daily lives.
Furthermore, the number of Westerners visiting Korea to study Buddhism is also increasing.
This may be due to the power of Buddhist values ​​such as autonomy, equality, altruism, nonviolence, ecology, harmony, and coexistence, which have never faded in the face of long years of unjust persecution and misunderstanding.
Buddhism is a world that is too vast and deep to be understood simply as a category of words like nothingness, emptiness, karma, reincarnation, previous life, karma, practice, liberation, nirvana, the Western Pure Land, and paradise.
Moreover, it would be difficult to reach the core of Buddhism by simply studying historical facts or profound teachings from long ago.
It may seem cool to hold a koan and meditate, but it is not an easy practice for the average person to follow.

Buddhism is such a huge mountain.
It's like a religion or a philosophy.
It may seem like everything will work out if I just recite “Namu Amida Buddha Avalokitesvara Bodhisattva,” but I think it’s difficult because I need to know about the headache-inducing debates such as “Donojeomsu” vs. “Seongyogyeomsu,” and “Gyojong vs. Seonjong.”
People who have other religions or are completely indifferent to religion may think that they do not need to know about Buddhism.
However, this book is a unique Korean history that focuses more on the influence of Buddhism on our history, Korean character, and values ​​than on the religious aspects, making it an enjoyable and enjoyable read.


Buddhist values ​​that underlie the Korean spirit

“That person must have saved the country in their past life”, “What sin did they commit in their past life…”, “In their next life…”, even outside of dramas, movies, or webtoons, words related to reincarnation and past lives are abundant even these days when the term “4th Industrial Revolution” has become familiar.
Regardless of what each individual thinks about their past lives, Buddhist principles are deeply rooted in our collective unconscious.
On the other hand, many of the values ​​that directly influence our daily lives, such as filial piety and loyalty, are greatly influenced by Confucianism.
Furthermore, Christianity, which instilled the moral view that one should live a good life from the perspective of heaven and hell and that one can be saved if one repents even if one makes a mistake, became firmly established in our society along with the introduction of Western modern civilization.
Is that all?
We are also familiar with geomancy, Taoist values, and shamanism, which have taken root very naturally over a long period of time.
In short, we live in reality on the basis of a mixture of all kinds of religious sentiments, and each of us establishes our own values.
And this phenomenon is not limited to our country.
This may be because humans themselves are imperfect beings who cannot help but rely heavily on religious sentiments.

Korean history is usually said to be half a millennium long.
The history of Korean Buddhism spans approximately 1,700 years, from its birth in India, through China, and finally taking root on the Korean Peninsula, through the Paleolithic, Neolithic, Iron, and Bronze Ages, through a period centered on a powerful state, and to the present day, when Western values ​​centered on the individual have naturally become integrated.
This is a long period of time, equivalent to a whopping one-third of the entire history of Korea.
Just as Christianity suffered tremendous persecution and hardship before being officially recognized in Rome, Buddhism, which was spread in Silla, also had to go through great hardship before being recognized at the national level.
‘The martyrdom of Lee Cha-don’ is a representative example.
Since then, Korean Buddhism has enjoyed a splendid cultural flourishing for nearly a thousand years, from the Three Kingdoms period to the Goryeo Dynasty, directly influencing the daily lives of everyone from royalty to the lower classes.

However, one thing we often overlook here is the perception of Goryeo. It is true that Buddhism was highly revered and flourished during the Goryeo Dynasty, but it was not the ruling ideology of the state.
Like Joseon, Goryeo adopted Confucianism as its ruling ideology, and Taoism, feng shui, and shamanism had a solid social base.
Another thing that must be clearly pointed out is the negative image of Buddhism in the Joseon Dynasty.
The author points out this:

The original form of current Korean Buddhism was created during the Joseon Dynasty.
The promotion of Ganhwaseon, the succession of the Imje Dharma lineage, the pursuit of both missionary work and practice, the emphasis on the teachings of the Avatamsaka Sutra, and the popular spread of the belief in the Pure Land of the Buddha became important assets of the Buddhist tradition during the Joseon Dynasty.
In this respect, Buddhism of the Joseon Dynasty can be said to be a medium and bridge connecting Goryeo and present-day Buddhism.
Moreover, Confucianism is not the only religion that underlies the Korean people's character and worldview, as is commonly thought; Buddhism also plays a significant role.
Therefore, properly understanding Buddhism during the Joseon Dynasty is a process of finding Buddhism's rightful place in tradition, and it provides many clues for re-examining Korea's historical traditions from a new perspective.
(Page 180)

Even during the Joseon Dynasty, Buddhism was believed in by various classes, including the royal family, the central government, lower-level officials, local officials, and local lords.
Of course, it is clear that Buddhist rites and the afterlife concept lost their place in state ceremonies and the wedding ceremonies of the yangban and noble classes, and Confucian rites and the concept of the afterlife gradually spread throughout society.
The fact that Confucian society became fully established in the late Joseon Dynasty means that Confucianism gained influence not only on life but also on matters of death.
However, it is difficult to say that Buddhism's long-standing vested interests in the afterlife disappeared overnight and that Confucianism achieved a complete victory.
The majority of Joseon people did not forget the Buddhist view of the afterlife, symbolized by karma and reincarnation, and for those who prayed for the repose of the souls of the dead or dreamed of rebirth in the Pure Land, Buddhism became a guide to the afterlife.
It was not until the late Joseon Dynasty, in the 17th century, that Neo-Confucian ideas began to influence society as a whole and Confucian rituals began to spread to the general public.
(Page 239)

Challenges and Future of Korean Buddhism

Korean Buddhism has endured countless challenges and trials, from the late Goryeo Dynasty, the early Joseon Dynasty, the late Joseon Dynasty, the US military government period, and even the October 27, 1980 Buddhist Persecution.
At the end of the Goryeo Dynasty, amidst the turmoil of social division and war, the polarization of wealth became more severe, and the people's lives became increasingly impoverished. While the Buddhist community grew significantly in terms of the number of monks and the economy, internally, the human standard declined, leading to moral decay and insensitivity.
The Buddhist community at the end of the Goryeo Dynasty was centered on fortune telling and meritorious beliefs rather than on the study of doctrine or the practice of Zen. The religious order lost its ability to purify itself and became preoccupied with maintaining vested interests.
Meanwhile, in the early Joseon Dynasty, which was pouring all its efforts into laying the foundation for a Confucian state, it was subject to concentrated fire from Neo-Confucian scholars, including Jeong Do-jeon, who were the founding powers.
In the late Joseon Dynasty, Catholicism faced a fierce challenge, which even Confucian scholars of the time regarded as a separate sect of Buddhism due to its similar views on the afterlife. However, Buddhism, which remained within the "tradition," won the competition with Catholicism by extending the practice of filial piety from this life to the afterlife and praying for the longevity of the king and the peace and prosperity of the nation.
Meanwhile, Christianity, which enjoyed various privileges and grew its political and social influence during the three years of US military government rule starting in 1945, emerged as another powerful challenging force.
Some politicians, including Syngman Rhee, who returned to Korea after a long stay in the United States, made every effort to gain the support of the US military government and the Christian community.
The Christian bias policy continued when the government of the Republic of Korea was established on August 15, 1948, and Syngman Rhee took office as the first president.
Afterwards, on May 17, 1980, when the new military forces of Chun Doo-hwan completed their military coup and seized power, the Jogye Order's General Affairs Office did not cooperate with the military regime, but rather expressed its opposition. This made it an easy target for calming the public's uneasy feelings and creating an atmosphere of fear, and it was also denounced as a hotbed of corruption.
Compared to Buddhism, a traditional religion, Catholicism and Protestantism had strong support from the Vatican and the United States.
Also, since there were many Christians among the social leaders and influential people, it would have been politically burdensome to use violence or arbitrarily provoke them.
In comparison, Buddhism was the most easily accessible major religion for the new military regime, and they did not have to feel much pressure to accuse it of corruption and find a justification for purging it.
The reason why this happened was the October 27th Incident.
In this way, Korean Buddhism has experienced both periods of brilliant prosperity and difficult trials to reach where it is today.
Since the 20th century, which is called the millennium era, the possibility of a new 'world religion' being born has been slim due to the remarkable advancement of science, and the prevailing view is that existing traditional religions will gradually lose their ground.
Some people choose 'science' as the religion of the 4th Industrial Revolution, while those who view reality very pessimistically boldly say that today's god is 'money'.
Whatever the truth, it would be difficult to easily assert that the future of Korean Buddhism is rosy.
The author concludes the book with the following advice:


The future of Korean Buddhism depends on how we utilize its strengths and apply them to current Korean society.
(Omitted) Buddhism has shaped the Korean people’s character and values ​​for 1,700 years and is part of their DNA.
Moreover, it has great influence as a mainstream religion that still exists today.
If we broaden our perspective, we can see that over the past 2,500 years, Buddhism has been a sophisticated system of thought and a universal world religion, exerting a significant influence across Asia and contributing significantly to the history of human civilization.
Numerous successors of the Buddha dedicated their lives to faith, practice, and teaching, armed with religious piety and a fervent pursuit of truth.
The future value of Buddhism originates from the karma and connections accumulated from the past to the present, and the bright light of its religious culture has spread widely beyond Asia and into the world.
It is time for Korean Buddhists to deeply consider what they should do and how to participate in the globalization of Buddhism in the 21st century and in guiding the path of human civilization.
(Pages 346-347)