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Jogye Order
The Jogye Order, officially known as the Jogye Order of Korean Buddhism, (대한불교조계종, 大韓佛敎 曹溪宗), is the leading order of traditional Korean Buddhism, with roots dating back 1,200 years to the late Silla period. Around 820 CE, National Master Doui introduced Seon (Zen in the West) and the teachings of the Sixth Patriarch, Huineng, from China. The order's name, Jogye, originates from the village where Huineng's home temple, Nanhua Temple, is located.(Chinese: 曹溪; pinyin: cáo xī; Korean: 조계; romaja: Jogye).
The Jogye Order rose to prominence in the late 11th century when the monk Jinul combined the direct practices of Korean Seon with the theological foundations of sutra-based Buddhist schools and Pure Land Buddhism.
By 1994, the Jogye Order oversaw 1,725 temples, 10,056 clerics, and had 9,125,991 adherents.
The international Kwan Um School of Zen, a Jogye school, was founded by Seon Master Seungsahn, the 78th Patriarch, who received dharma teachings from Seon Master Gobong.
The original "Nine Mountain Schools" of Seon, which descended from Chan Buddhism, were instrumental in the development of the nation during the Later Silla and thereafter. During the Goryeo period, the Cheontae school rose to prominence under the leadership of Uicheon, attracting many talented monks and compelling Seon practitioners to innovate. In response, Buddhist leaders Jinul and Taego Bou led major Seon movements. Jinul, in particular, sought to establish an order founded in the direct practices of Seon but also gave importance to sutra study and the recitation of the name of Amitābha as found in the Pure Land teachings. The basic precept Jinul advocated was "sudden enlightenment followed by gradual cultivation".
The Jogye Order was established as the leading Seon tradition until the persecution during the Joseon dynasty. Its inclusive nature and emphasis on continuous discipline garnered significant support from the military establishment, allowing it to flourish in monasteries across the Korean peninsula.
However, during the Joseon period, Buddhism was repressed in favor of Neo-Confucianism.[citation needed] During the reign of Sejong (r. 1418-1450), two sects were formed, one of all the doctrinal schools and another of all the Seon schools. These were then temporarily disbanded under the reign of Yonsangun (r. 1494-1506), resulting in great confusion.[citation needed]
During the Japanese invasions of Korea (1592–1598), National Masters Seosan and Samyeong raised armies that protected the nation, which improved the situation of Buddhism for a time.[citation needed] However, it was not until the political reforms of 1895 that monks were permitted in the cities again. Then, in 1899, under the leadership of Seon Master Gyeongheo (1849-1912), monks petitioned from Haeinsa to reestablish the traditions and the philosophical basis for a reconstructed Buddhist order. Eventually, the Wonjong and Imjejong orders of the Linji school were founded, and attempts were made to revive the doctrinal schools and to reestablish activities in the cities. These movements were soon suppressed during the Japanese occupation, which began in 1910.
Jogye Order
The Jogye Order, officially known as the Jogye Order of Korean Buddhism, (대한불교조계종, 大韓佛敎 曹溪宗), is the leading order of traditional Korean Buddhism, with roots dating back 1,200 years to the late Silla period. Around 820 CE, National Master Doui introduced Seon (Zen in the West) and the teachings of the Sixth Patriarch, Huineng, from China. The order's name, Jogye, originates from the village where Huineng's home temple, Nanhua Temple, is located.(Chinese: 曹溪; pinyin: cáo xī; Korean: 조계; romaja: Jogye).
The Jogye Order rose to prominence in the late 11th century when the monk Jinul combined the direct practices of Korean Seon with the theological foundations of sutra-based Buddhist schools and Pure Land Buddhism.
By 1994, the Jogye Order oversaw 1,725 temples, 10,056 clerics, and had 9,125,991 adherents.
The international Kwan Um School of Zen, a Jogye school, was founded by Seon Master Seungsahn, the 78th Patriarch, who received dharma teachings from Seon Master Gobong.
The original "Nine Mountain Schools" of Seon, which descended from Chan Buddhism, were instrumental in the development of the nation during the Later Silla and thereafter. During the Goryeo period, the Cheontae school rose to prominence under the leadership of Uicheon, attracting many talented monks and compelling Seon practitioners to innovate. In response, Buddhist leaders Jinul and Taego Bou led major Seon movements. Jinul, in particular, sought to establish an order founded in the direct practices of Seon but also gave importance to sutra study and the recitation of the name of Amitābha as found in the Pure Land teachings. The basic precept Jinul advocated was "sudden enlightenment followed by gradual cultivation".
The Jogye Order was established as the leading Seon tradition until the persecution during the Joseon dynasty. Its inclusive nature and emphasis on continuous discipline garnered significant support from the military establishment, allowing it to flourish in monasteries across the Korean peninsula.
However, during the Joseon period, Buddhism was repressed in favor of Neo-Confucianism.[citation needed] During the reign of Sejong (r. 1418-1450), two sects were formed, one of all the doctrinal schools and another of all the Seon schools. These were then temporarily disbanded under the reign of Yonsangun (r. 1494-1506), resulting in great confusion.[citation needed]
During the Japanese invasions of Korea (1592–1598), National Masters Seosan and Samyeong raised armies that protected the nation, which improved the situation of Buddhism for a time.[citation needed] However, it was not until the political reforms of 1895 that monks were permitted in the cities again. Then, in 1899, under the leadership of Seon Master Gyeongheo (1849-1912), monks petitioned from Haeinsa to reestablish the traditions and the philosophical basis for a reconstructed Buddhist order. Eventually, the Wonjong and Imjejong orders of the Linji school were founded, and attempts were made to revive the doctrinal schools and to reestablish activities in the cities. These movements were soon suppressed during the Japanese occupation, which began in 1910.
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