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For the period he was one of the most prolific commentators on the Buddhist scriptural tradition, he wrote commentaries on most of the known Mahayana scripture s of his day, summaries of the scriptural sects, the vinaya texts, philosophical treatises of China, and assorted synthetic works. early student of the lotus and nirvana sutras, The most noted tradition about him concerns his enlightenment. Having joined a n d older contemporary, Uisang, on a trip to China in search of Buddhist teaching, noted story of his enlightenment on the way to study in China where when he discovered that that the vessel that he had drunk from the night before while sleeping is a cave w as a skull. from this he learned the relativity of all things and refused to be a part of doctrinal sects His writings on Mahayana Buddhism at this early date are grouped together under the hermeneutical title of comprehensive Buddhism or single vehicle b u ddhism since he wished to show each text though part of a single school in China was also part of a single vehicle of Buddhism. Followed pure land buddhism Within the context of Korea he sought to eliminate competition between the five major doctrinal sec t s of the period ( Nirvana, Vinaya, Buddha Nature Sect, Huayen, and Dharmalakshana Sects ) Wrote commentaries on the Diamond, Wisdom, Lotus, Nirvana, Amitabha canons to show that all doctrines must be viewed from a higher perspective. After breaking his vo w , he wandered about Silla popularizing Buddhism by singing to the accompaniment of a zither, frequented wine shops and composed and sang songs, eschewed cloister life of monks preached the salvation of Amitabha Buddha in the pure land, though revered as a saint he fathered a child by a Silla princess, the confucian scholar Sol Ch'ong ( 7th century) founder of the haedongjong or sect of Silla sometime known as the Popsong Jong or School of dharma Nature related to the sanlun school in China at Punhwangsa in Kyongju which was based on the Avatamsaka sutra, a scripture that wonhyo thought was the greatest of scriptures, salvation could of course come through other scriptures properly understood \par \par A name given by 19th and 20th century Korean Buddhist scholars to describe any native formulation that sought to unite all forms of Buddhist doctrine and practice into a single teaching and all institutions based on the piecemeal adherence to those doctrines and practices into a unified cult. The term is most often giv e n to the work of the Buddhist monk Wonhyo of the Unified Silla period (7th century) who attempted, in such writings as The Harmony of Disputes of the Ten Gates (simmun hwajaengnon) and the Essentials of the Lotus Sutra (pophwagyong chongyo) to spread the v iew that all the teachings and vehicles of Buddhist practice and their separate institutions, if properly understood, form a single vehicle of Buddhism (ilsung pulgyo) leading to enlightenment. This view was in large part a product of Wonhyo's own enlight e nment experience. Like many of his contemporaries, Wonhyo traveled to China to study Buddhism in the belief that China was the repository of an orthodox, comprehensive understanding of Buddhism that had yet to be brought back to Korea. While traveling he experienced enlightenment and realized that there was no need to seek abroad what was already obtainable at home. Though Wonhyo established a sect of Buddhism which he call the Korean Sect (Haedongjong) it never succeeded in replacing the multiple sects o f his own and later days. \par }\pard \widctlpar\adjustright { \par \par }{\b Uisang (625-702)\tab \par }{ \par }\pard \sl360\slmult1\widctlpar\adjustright {\tab An eminent Buddhist monk of the Unified Silla period and founder of the Huayen tradition of Buddhism in Korea. Uisang is considered one of the three most famous monks of the golden age of Silla Buddhism. As a young man he attempted he travel to China in the company of the Buddhist monk Wonhyo. Though unsuccessful at the time, he was later able to settle at Chungnanshan at Changan where he studied under the Chinese monk Chih Yen (602-668). He also studied along s ide and held a lifelong friendship with Chih Yen's most famous disciple and successor, the Serindian monk Fa Tsang (643-712). After a twenty year stay in China (640-670), Uisang returned to Korea and founded a series of temples within the Huayen tradition , including the central sect temple of Pusoksa on Mt. Taebaek, Heinsa on Mt. Kaya, Pomosa Hwangboksa on Mt. Chungnan and Hwaomsa on Mt. Chiri. Uisang insisted on the exclusive use of the Huayen Sutra as the path of salvation. He and his sect were accorded preeminence by the aristocrats of Unified Silla who may have been drawn to Huayen totalism and sense of harmony as well as the Huayen validation of the mundane world as a manifestation of the highest truth. The most famous of his extant works is The Diagr am of the Dharmadhatu According to the One Vehicle of Huayen, a mandala diagram and autocommentary on Huayen doctrines of harmony, non-temporality, and coorigination of all phenomena. composed in 668. \par \par }\pard \widctlpar\adjustright {\b \par Uich'on (1055-1101)}{\tab \par }\pard \sl360\slmult1\widctlpar\adjustright { \par \tab An eminent Buddhist monk of the Koryo period, Buddhist bibliographer, and the founder of the T'ient'ai Sect of Buddhism in Korea. Uich'on was the fourth son of King Munjong (r.1046-1083) He lived at Hungwangsa, a royal temple in the capital, where he gathered books from Sung, Liao, and Japan. and had text disseminated Uich'on had studied the Ch'an, T'ient'ai and Huayen doctrines in China and in 1086 returned to Korea and sought to reform Koryo Buddhism and bring about an end to the conflicts between the various meditative and text schoo l s by establishing a new sect that would combine both doctrine and meditation.Given the title of Taegak Kuksa and it was under the rule of his his father and three older brothers that he attempted to unify the sects of Buddhism under the banner of T'ient'a i . As a prince monk, he was able to take the T'ient'ai version of Buddhism. established the T'ient'ai Sect in Koryo as an sect independent of other doctrinal schools that used the Lotus Sutra. 9 two largest and important schools were the son and Huayen s chools ) In Uich'on's view the synthesis of schools is found in the T'ient'ai emphasis on concentration or mediation and the exercising of intellect. As a royal monk he was able to gather many of the brightest minds from the Nine Mountain Ch'an Sects and t he Huayen Sect. the reaction of those son schools was to form a unified sect from their numbers called the Chogye Sect and other sects banded together in a new doctrinal sect. Uich'on emphasized texts thought his school is traditionally thought of as a me d itation school in Korea,King Kwangjong (r.949-75) who had created the system of monk examinations to parallel that of the confucian bureaucracy had attempted to unify the buddhist sects under government control he believed that he various doctrinal and me diation sects could be united under the ch'ongtae jong or tient'ai school, sponsored the activities of Chegwan (?-970) in China and Hyego (?-974)in Korea, but was not successful \par \par Half a century before the royal monk Uich'on, with the backing of the throne o f his father and three brothers, had decimated the ranks of the meditation sects by establishing a meditative T'ient'ai sect with the primary emphasis on T'ient'ai scholasticism and ritual. \par \par Previous monarchs had tried to unite the sects to stop the brawli ng that went on among the sects because of economic interests in monastic estates King Kwangjong promoted the T'ient'ai teachings. King Munjong attempted the same thing through his fourth son the monk Uich'on (1055-1101) \par \par By the end of the century, a supplementary extension was added to the canon by King Munjong's fourth son, the Buddhist monk Uich'on. This extension contained the writings of East Asian Buddhists and its inclusion in the canon marked an elevation of East A s ian Buddhist writing to the level of sacred scripture. Of note is the fact that Uich'on did not inlcude in his extension any writings by the practioners of Ch'an Buddhism. This bias was due to the status of Ch'an Buddhism in Korea, which was considerd to b e a useless, non-productive form of Buddhism and Uich'on's own predilection for T'ient'ai Buddhism, which he had helped to establish as a separate sect in Korea. The whole of this first collection, though, with its extension was burned by the Mongols in 1 231. \par }\pard \widctlpar\adjustright {\b \par Chinul (1158-1210)}{\tab \par \par }\pard \sl360\slmult1\widctlpar\adjustright {\tab A Korean Buddhist writer and philosopher-reformer of the twelfth century. Chinul was an ordained monk in the Son or Ch'an tradition and held the rank of National Teacher (kuksa) during the period of the Ch'oe Military Rule (1170- 1258). This same military had promoted and supported Son Buddhism over the teachings sects which had been supported by the monarchy it had displaced and the aristocracy and civil bureaucracy that it had oppressed. Chinul is most noted for his incorporatio n of Huayen Buddhism as explicated by Li T'ung-hs\u252\'9f an (635-730) into Son Buddhism and his attempt to unite all the sects of Korea (teaching and meditation) into a single sect (the Chogye Sect). Half a century before the royal monk Uich'on, with the backing of the throne of his father and three brothers, had decimated the ranks of the meditation sects by establishing a meditative T'ient'ai sect with the primary emphasis on T'ient'ai scholasticism and ritual. Chinul's response was to reverse that synthesis, by placing primary emphasis on instantaneous enlightenment achieved through meditation as the basis for understanding Buddhist doctrines. \par \tab Chinul's view of Buddhist sectarian unity rested on the notion that instantaneous enlightenment should be followed by study of the scriptures and the practice of rituals of the pure land cult. He based his understanding of enlightenment on the writings of the Northern Sung monk Ta Hui (1089-1163) and Ta Hui's understanding of how to use the living phrases (hwadu) or koan s of Ch'an teachers, \par \tab Chinul's reform of Buddhism was important for the period because it defined Buddhism primarily as a practical tradition for the enlightenment of people, without reference to the state sponsored paradigm of Buddhism as an institution for obtaining blessings and warding off disasters. It was also important as a reform of meditative Buddhism, which previously had sponsored geomantic and prognostication services to the state. Finally, In line with this emphasis on meditation as the prima r y focus of Buddhism, Chinul also estabished lay meditation and scripture study societies, where ritualism, geomancy, prognostication, the seeking of fame and wealth, all mainstays of Koryo state Buddhism, were shown to be illusory and inferior to the real ization of innate Buddhahood. \par \par }\pard \widctlpar\adjustright {\b References and Further Reading: \par }{ \par }\pard \sl360\slmult1\widctlpar\adjustright {Buswell, Robert. 1983. }{\i The Korean Approach to Zen: The Collected Works of Chinul.}{ Honolulu: University of Hawaii Press \par \par \par }\pard \widctlpar\adjustright {\b Chajang \par }{ \par }\pard \sl360\slmult1\widctlpar\adjustright {Hwarang Troop \tab \par \tab \par \tab An aristocratic military group of the Silla and Unified Silla period (6-8th centuries) responsible for the assimilation and practical application of Chinese literature, religion, philosophy, and practical arts to the service of the state. The Flower Youth Troop (Hwarangdo) was a communal body of un m arried males drawn from native and subjugated aristocratic and royal families in the Kingdom of Silla. They lived by a set of rules meant to inculcate absolute loyalty and sincerity to the monarchy, filiality and fidelity in friendship, courage and compas s ion in warfare, in military and civil service to the royal state. This group was established and headed by a Buddhist priest, though there are indications that it had been modeled on a previous group established by and for women mediums and shamanic adept s . Members of the troop made pilgrimages to sacred mountains and streams, conducted singing and dancing rituals which sought the intervention of dragon and other divine spirits in human affairs, and studied the traditions of Buddhism, Taoism, and Confucian i sm. This group was heavily influenced by the then current belief in the imminent descent of Maitreya since the head of this group and later some of its members, were identified as incarnations of the future Buddha. Several outstanding warriors and statesm e n of Silla are said to have come from this troop and the group itself were instrumental in the unification of the peninsula by Silla and the securing of borders against T'ang incursions after T'ang troops aided Silla in the destruction of the kingdoms of Koguryo and Paekche. \par \par }{\b Tukt'ong Kihwa (1376-1433) \par }{Often refered to by his sobriquet Hamhodang , resident of the Hamho Hermitage, Tukt'ong Kihwa was an eminent monk of the Early Choson period ( 1392-1910). Like many member of his class, he was educated at the National Academy in Seoul and, according to the hagiographic b iography that has been handed down, was so profiecent in Confucian studies , their philsoophical and exigetica interpretations as to earn the respect of his own teachers. Further he was described ins sagelike terms for his graps of correct principles.}{ \par \par Acknowledging the obvious hyperbole that is invariably seen in the biographical sketches written by disciples of eminent Buddhist teachers, \par we must nevertheless pay attention to what is contained in this passage as (1) there is not, in the entire corpus of Korean Buddhist \par hagiographies an appraisal of scholarly (Confucian) acumen comparable to this, and (2) this strong assessment of Kihwa's early abilities is \par corroborated in the degree to which he, later in his Buddhist career, took such a strong interest in, and showed such unusual ability in \par literary/philosophical/exegetical pursuits. Furthermore, a reading of his later works shows an unusual mastery of the Five Classics, Four Books \par and the Taoist canon. \par \par Despite Kihwa's deep love of Confucian learning, he was greatly affected at the age of twenty-one by the tragic death of a close friend, and as a \par result, turned to the Buddhist path. After a short period of wandering and study, he became a disciple of the National Teacher Muhak (\u193\'e7\u209\'84\u176\'a1\u194\'e5\u8800\'ad\u8719\'b8 \par 1327-1405), a master of the Imje S\u8776\'c5\u232\'8fn kong'an tradition. Kihwa spent the rest of his days immersed in meditation, travel, teaching and an \par extensive literary pursuit that included commentarial work, essay writing and poetry. Despite the diminished influence of Buddhism, toward the \par end of his life he served as a tutor to the royal family. After this stint, he retired once again to the mountain monasteries, where he taught and \par wrote until his passing away in 1433. During his life, Kihwa wrote several important and influential treatises and commentaries on Buddhist \par works that established him as one of the leading thinkers in the entire Korean Buddhist tradition.[7] \par \par Placed as he was, in the position of leading representative of the Buddhist sangha at the time when it was under siege, Kihwa no doubt felt \par considerable pressure to offer a response to the Neo-Confucian charges. Respond he did--in the form of a philosophical treatise that has become \par a landmark in Korean intellectual history--the Hy\u8776\'c5\u232\'8fn ch\u8776\'c5\u232\'8fng non (\u200\'e9\u176\'a1\u216\'af\u202\'e6\u8800\'ad\u163\'a3\u203\'e8\u180\'ab\u241\'96 "Exposition of the Correct," hereafter abbreviated as HCN). In the HCN \par Kihwa attempted to answer the standard set of criticisms made by the Neo-Confucians that had been summarized in the Pulsshi chappy\u8776\'c5\u232\'8fn. \par Therefore the relationship between the Chappy\u8776\'c5\u232\'8fn and the HCN is such that we might well characterize the latter work as almost a direct \par rebuttal to the former.[8]}{ \par \par \par }{\b References and Further Reading:}{\b \par \par }{Muller, A Charles, The Buddhist-Confucian Conflict in the Early Choson and Kihwa's Syncretic Response: The Hyon chong non,.}{\i The Review of Korean Studies,}{ Vol 2. September 1999 ( pp 183-200). 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