Download Makers of Modern Korean Buddhism (S U N Y Series in Korean by Jin Y. Park PDF
By Jin Y. Park
An outline of Korean Buddhism and its significant figures within the smooth interval.
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Extra resources for Makers of Modern Korean Buddhism (S U N Y Series in Korean Studies)
10 After these four awakening experiences, Yongsŏng practiced kongans and tried to confirm his awakenings by perusing Buddhist scriptures including The Platform Sūtra of the Sixth Patriarch and The Record of Transmission of the Lamp. We have no record of Yongsŏng’s whereabouts for the seven years (1893–1900) following his fourth awakening experience. According to Han Pogwang, Yongsŏng seemed to have inner struggles during this period. The first four awakenings did not seem to be sufficient for Yongsŏng to begin to lead the Great Enlightenment Movement.
Myŏngjŏng, Samsogul sosik, pp. 185–186. 13. Woosung Huh, “Manhae’s Understanding of Buddhism,” Korea Journal, vol. 40. no. 2 (2000): 65–101. ” 14. English translation quoted from Robert E. , The Korean Approach to Zen (Honolulu: University of Hawai’i Press, 1983), p. 93. 15. See YTC 4: 13ff. a, as he used the words, the true mind, one mind, “ignorance-wind” (K. mumyŏngp’ung), as well as the notion of causality (K. yŏn’gi), the harmony of the non-phenomenal mind, and the phenomenal consciousness.
175. 24. Han Yongun, Han Yongun chŏnjip (Collected Works of Han Yongun), vol. 1 (Seoul: Sin’gu munhwasa, 1980), vol. I, p. 372 25. Han Yongun, Han Yongun chŏnjip, vol. I, p. 412. 26. T’oe’ong Sŏngch’ŏl, “Introduction,” in Paek Yongsŏng, Yongsŏng sŏnsa ŏrok (The Sayings of Sŏn Master Yongsŏng) (Seoul: Samjang yŏkhoe, 1941), p. 3. 2 A Korean Buddhist Response to Modernity Manhae Han Yongun’s Doctrinal Reinterpretation for His Reformist Thought 1 Pori Park Introduction During the first half of the twentieth century, Korean Buddhism had to deal with two challenges: It had to overcome the effect of the anti-Buddhist policies of the Confucian Chosŏn dynasty (1392–1910), under which Buddhism had suffered institutionally, doctrinally, and socially; at the same time, it also had to transform itself into a religion that was compatible with the new society under Japanese colonial rule (1910–1945).