The Reform of Korean Buddhism

n Buddhism with its major sect of Chan ran the sametraditional close connection between study and
course of development and decline1 as in China untilmeditation. Besides training monks and priests for their
the annexation by- the Japanese in the year 2453special roles, Buddhist universities offer courses to
1910. Then, under Japanese rule (2453-2488/1910-1945),laymen both in the field of Buddhism and religious
Korean Buddhism underwent a great change.studies and in the field of secular studies. A number of
The Japanese brought with them Japanese Buddhismresearch institutes specializing in Buddhism or in oriental
together with the beliefs, practices and activities of thestudies in general have also been founded, such as the
different sects. They set up their temples andNippon Buddhist Research Association and the
introduced social and educational programmes.IndogakuBukkyogakukai (The Japanese Association of
Buddhism seemed to be restored to life. But, to theIndian and Buddhist Studies). With modern educational
Korean Buddhists, the Japanese brought also theand research methods, these Buddhist universities and
worst corrupting element, that is, the practice ofresearch institutes have been active in their task of
married monkhood which they encouraged by policypreserving the great intellectual heritage of Buddhism,
and which completely destroyed the Korean Buddhistadvancing Buddhist studies, and keeping for Buddhism
tradition.a significant place in the modern intellectual life of the
Therefore, with the end of Japanese rule, leadingnation.
Buddhists united in a movement to purify monastic life,It should be noted that the persecution under Meiji
to return the monks to the proper monastic discipline,Restoration could not destroy Buddhism, though its
and to restore their religious life and traditions. Theystatus was much affected. Moreover, the persecution
established a well-organized celibate order of Koreandid not last long and Buddhism shortly began to
Buddhist monks called the Chogye Order of Koreanrecover its strength. Besides reaction on the part of
Buddhism and created a hierarchy of administrationthe monks, there was a closely related reaction
headed by a Patriarch or chief executive. From itsagainst Europeanization and Christianity, which came
headquarters at the Chogye temple, the Koreanabout some time after the opening up of Japanese life
Sangha supervises all provincial councils that administerto European thought, culture and religion, and which led
its 1,700 temples1 in the 9 provinces of South Korea.to the reaffirming of the national religious traditions.
The Korean Sangha is dedicated to education. TheBuddhism was then revalued as its teachings were
Dongguk Buddhist University, which in 2509/1966 hadfound to be compatible with new discoveries and
an enrolment of about 6,000 students, is open both totheories of modern science, such as Darwin’s
monks and to lay students. The Korean Sangha alsotheory of evolution. Buddhism was thus reaffirmed and
operates independent colleges, high schools, middleits status was restored. In spite of this, however, its
schools and kindergartens of its own. Monks haveinfluence on the national life of Japan was never as
been sent to pursue their studies in other Buddhiststrong as in the earlier ages. Generally speaking, the
countries. There has been an increasing interest innumerous sects were still attached to traditionalism
Theravada Buddhism during recent years. Besidesand their main efforts were directed toward
sending Korean monks to study in Theravadamaintaining their continuity in the midst of growing
countries, the Korean Sangha welcomes Theravadasecularism and the non-religious attitude of the
ordination in its own country. In 2516/1973, a group ofintelligentsia. As a desirable effect, Buddhist
Theravada monks from Thailand went on invitation tomonasteries and temples have become the stronghold
hold an ordination ceremony in Seoul, admitting aboutfor preserving the Buddhist cultural tradition and for
40 Korean monks into the Theravada Order.resisting the secularizing elements of westernization.
Buddhism in Modern JapanAs an undesirable effect, the scientific study of
PERSECUTION AND THE MODERNIZATION OFBuddhist philosophy which made remarkable early
TRADITIONAL BUDDHISMprogress slowed down and became confined to
Modern Japanese Buddhism began as a reactionleading Buddhist scholars, far beyond the understanding
against the persecution under the Shinto nationalism ofof the public and the interest of the highly westernized
the Meiji Restoration of 2411/1868. Under theintellectuals.
persecution, Buddhist statues, scriptures andAnother important development after the Meiji
decorations were taken out of Shinto temples and setRestoration was the practice of married priesthood.
on fire or thrown into the water for the purpose ofUnder the disestablishment of Buddhism when support
purifying the Shinto temples and separating Buddhismwas lacking, monks were forced to struggle to earn
from Shinto. This was carried out at the time of thetheir living and to maintain their temples. They became
opening of Japan to the outside world. Stimulated bylax in monastic discipline. Moreover, there was a
the danger, the Buddhists united in common action todecree issued by the Meiji government allowing the
resist and took steps to modernize. Leading monks ofclergy of all sects to marry. Today, not only priests of
the various sects adopted a modern system ofthe Shin and the Nichiren sects but nearly all Japanese
education and gave modern education to the youngerpriests live married lives. Except for young monks
monks. They founded schools and universities orunder training, there are very few celibate monks in
reorganized their old temple schools and transformedJapan.
them into modern Buddhist universities.Among the traditional sects, the Zen, Shin and Nichiren
An example of this development can be found in Otanisects are most prominent and most advanced in
University of the Shin School in Kyoto. This institutionactivities directed towards regaining their lost position.
was founded in 2198/1655 as a study centre. After theThrough their efforts, Japanese Buddhism has not only
opening of Japan, alterations and improvements weremade significant scholarly achievements, become
made in the curriculum and it was transformed into aenergetically involved in education, social work and
modern university in 2448/1905. Another example ishumanitarian activities, and achieved an efficient
Ryokoku University of the Jodo School in Kyoto, whichconfrontation with Western philosophy and modern
was founded as a temple school in 2182/1639,intellectual currents, but has also returned to the West
became subject to Western influences in the Meijiwith Buddhist thought and ideas valued by and
period, and was recognized as a university in 2465stimulating to the Western mind, and played a leading
1922. All the great sects of Japanese Buddhism havepart in international Buddhist activities. The three sects
developed their own universities. In Kyoto, the Rinzaican count among their followers, both priests and
branch of the Zen School operates Hana-Zonolaymen, some of the ablest thinkers of the day. In the
University, the Jodo School runs Bukkyo University, andfield of international collaboration, more, or at least not
the Shingon Sect owns Shuchiin University. Thefewer, names of Japanese scholars can be found
Shingon Sect has another universityon Mount Koyathan those of any other Buddhist country. Numerous
called Koyasan University. In Tokyo, KomazawaJapanese clergymen engage in missionary activities in
University of the Soto branch of Zen Buddhism wasmany countries, especially on the American continent,
founded as a temple school in 2302/1759 and raised towhile a number of Japanese professors are
the status of a university in 2425/1882. Also in Tokyoconducting courses in Buddhist studies in American
are Rissho University of the Nichiren Sect and Taishouniversities. More and more books and articles on
University which serves the Jodo, the Tendai and theBuddhism are being published in Western languages.
Shingon sects. Kyoto Women’s University ofThrough his writings and lectures, Dr. D.T. Suzuki, a
the Shin Sect in Kyoto has been designed specially forJapanese Zen priest and scholar, has exercised on
the education of women.Western thought and culture a deeper and wider
Japanese Buddhist education still maintains theinfluence than any other individual Buddhist.