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Goguryeo Buddhism: An Imported Religion in a Multi-ethnic Warrior Kingdom
John Jorgensen 한국학중앙연구원 한국학중앙연구원 2012 THE REVIEW OF KOREAN STUDIES Vol.15 No.1
The scanty evidence from histories, inscriptions on Buddhist statues, and tomb excavations shows that Goguryeo Buddhism had only a short history from ca. 400 CE until the collapse of the kingdom. This Buddhism was largely that of prayers for benefits and was probably centered on the royal court and supported by Han Chinese and Xianbei settlers. Buddhism was introduced into Goguryeo from Xianbei dominated regimes that controlled the north China plain, and a key site related to this introduction seems to have been Shentong Monastery in Shandong Province. It is likely that Seungnang, championed as the only known Buddhist scholar from Goguryeo, was not from Goguryeo. That Buddhism had only shallow roots in Goguryeo is demonstrated by the lack of Buddhist cave complexes, cliff engravings or large statues, and by the ease with which the last Goguryeo rulers shifted support towards Daoism.
John Jorgensen 서울대학교 규장각한국학연구원 2008 Seoul journal of Korean studies Vol.21 No.1
Korean Buddhism needs to be studied at the national, regional and local levels, and their interrelationships clarified. This is a study of how Ssanggye Monastery tried to preserve its independence in the face of natural disasters, monastic rivalries and colonial interventions. The monastery, associated with Huineng (d. 713), the founder of Chan, in an 887 stele written by Ch’oe Ch’iwŏn, is not mentioned properly again until 1489 and then again in 1854, when it was destroyed by a landslide. It used the association with Huineng to finance the rebuilding. In 1914, a propaganda campaign asserted that a relic of Huineng existed in the monastery and had started emitting miraculous lights. The temple relied on a text allegedly written in 1103 by Kakhun, actually the author of the 1215 Haedong Kosŭng chŏn. I conclude that Ssanggye monks were attacking Yi Hoegwang, for Yi was pro-Japanese, he had discovered Kakhun’s text, and was abbot of Haein Monastery, which the Japanese authorities had made overlord of Ssanggye Monastery. He was thus accused of betraying Korean Sŏn. The two monasteries remained in conflict to the 1920s, and so the relic campaign was meant to show the Buddha’s approval of Ssanggye Monastery and disapproval of Haein Monastery and its traitorous abbot.
A Study of Buddhism in Kawabata's Jōjoka
한기련,이상혁,심은숙,John Jorgensen 중앙대학교 일본연구소 2010 日本 硏究 Vol.0 No.29
The main character of the Jōjoka, ‘I,’ like oriental incense appears to be better than the western one because incense has a very symbolic meaning. By burning it, the Buddha can be made an offering to. People often burn incense before holding all ancestral rites in Korea, because its scent has been considered to “open a way to the holy spirit by doing away with the wickedness and purifying soul and body,” which is called ‘Bunhwang’(burning incense) in Korean and is being practiced now. ‘I’ comes to realize that incense in Buddhism functions as a spiritual means to the truth and is more interested in the world after death of Buddhism, whereas the western one seems to be limited to realistic uses and meanings and is more interested in Christian heaven and think highly of the one. Although ‘I,’ the main character, is a woman, it cannot be said to have nothing to do with the writer, Kawabata Yasunari, if we keep the characteristics of the first-speaker literature in mind. That is, the fact that the writer thinks highly of the oriental rather than the western and what is related with Buddhism rather than Christianism comes to be known indirectly through the main speaker. The Jōjoka implies buddhistic thoughts such as mercy, rebirth and “all things come from mind” and legends concerning Sakyamuni and a Buddhist priest of magnolia as main materials. It is said that the story of a Buddhist priest of magnolia is known only to those who have a wide knowledge of Buddhism, which means Kawabata Yasunari’s thoughtful understanding of it. It is expected that we will be able to understand more deeply the peculiarity of Kawabata’s literature including the Jōjoka, the meaning of which is said to be open only to the Japanese, by integrating his knowledge and understanding of Buddhism in order.