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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 동국대학교 불교학술원 International Journal of Buddhist Thought and Culture International Journal of Buddhist Thought & Culture Vol.26 No.1
- 발행연도
- 2016.6
- 수록면
- 35 - 53 (19page)
- DOI
- 10.16893/IJBTC.26.02
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초록· 키워드
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Korean Buddhism in Chinese history is known as “Haidong Buddhism,” which meansBuddhism [from the country] East of Yellow Sea, and now has become a uniqueBuddhist tradition. Since the second half of fourth century when Buddhism spreadfrom northern China to Goguryeo, Buddhist exchanges between China and Koreawere quite frequent. Many Korean monks lived in China, and they not only broughtIndian Buddhist scriptures and introduced the schools of Chinese Buddhism to Korea,but also made important contributions to the development of Chinese Buddhism. Forexample, Goguryeo monk Seungnang (Ch. Senglang, fl. ca. 490) in the Northern andSouthern Dynasties period promoted the formation of the Three Treatises school, andUitong (Ch. Yitong, 927–988) and Jegwan (Ch. Diguan, d. ca. 971) made great effortsin the revival of Tiantai Buddhism in the early Northern Song dynasty. In brief,Korean Buddhism shared the similar teaching with Chinese Buddhism, and was inthe same community of Chinese Buddhism in ancient time. On the other hand, KoreanBuddhism highlighted the mainstream of Chinese Buddhism, especially the ideas foundin the Treatise on the Awakening of Faith in the Mahāyāna, and various eminentmonks in the Korean Hwaeom 华严, Cheontae 天台, Seon 禅 and Consciousness-onlyschools, such as Wonhyo (617–686), Uicheon (1055–1101), and Jinul (1158–1210).
There is a Buddhist restoration in modern Korea after the decline suffered inthe Joseon period (1392–1910). Advances have been made in the fields of Buddhistceremony, organizational system, and the explanation of doctrines. The reforms andinnovations appear to be full of vitality, and are worth being learned by contemporaryChinese Buddhist communities.
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