Thought and Praxis in Cotemporary Korean Buddhism: A Critical Examination

Jongmyung Kim
The Academy of Korean Studies, R.O.K.

Sŏn (Ch. Chan; Jp. Zen) Buddhism has constituted the main current of Korean
Buddhism since the ninth century. Korea is also the country where the tradition of
Kanhwa Sŏn (Ch. Kanhua Chan; Jp. Kōan Zen)1 or “Keyword Meditation” (Bodiford
2010:95) or meditation of observing the critical phrase, has been best preserved in the
world (KHS 2008:45), which is a great characteristic of Korean Buddhism in comparison
with the Chinese and Japanese counterparts (Kim 2009:46). The purpose of this paper
aims to examine the relationship between Buddhist thought and praxis in contemporary
Korea 2 , focusing on the Chogye 3 Order of Korean Buddhism (Taehan Pulgyo
Chogyejong),4 the mainstream of Korean Buddhism, from the critical point of view.
Scholars in Korea have focused on research on the paths to enlightenment. The
Chogye Order also has held international conferences on Kanhwa Sŏn and published
books on it5 and guidelines for its practice for both monks and lay people. However,
Buddhist thought and practice in contemporary Korea are not in unity and little study has
been done with regard to this issue.6
Composed of three sections, the first section of this paper will examine the
thought of the Chogye Order, focusing on its emphasis on the concept of emptiness,
meditative thought, and Flower Garland (K. Hwaŏm; Ch. Huayan; Jp. Kegon) thought,
and the second section will be devoted to investigating its soteriology, concentrating on
the historical development and procedure. Finally, the third section will analyze the
relationship between the thoughts and the practices of the Chogye Order. Major
references to this research will be scholarly works on the meditative technique, Kanhwa
Sŏn (hereafter, KHS) published from the Chogye Order, conference papers sponsored by
the Order, and media material.7
This research hopes contribute to clarifying the nature of contemporary Korean

*This paper is the first draft, thus not for citation without the author’s permission.
** Romanization: In general, there are two types of the Romanization system for terms in Korean: the
McCune-Reischauer system and the revised system by the Korean government. In this paper the former will be
employed, unless otherwise specified.
1
With the purpose of exemplifying the Chogye Order’s determination to present Kanhwa Sŏn as its hallmark and to
lead a campaign spreading its practice both in Korea and overseas the Order sponsored international conferences in
recent years (Dongguk Institute for Buddhist Studies Research 2010; and Institute for the Study of the Jogye Order of
Korean Buddhism, Dongguk University 2011).
2
For Buddhism in contemporary Korea, refer to Buswell 1992:21-36; Kim 2008b:267-74.
3
The name "Chogye" is the Korean pronunciation of "Caoqi,” which is the name of the mountain of residence of
Huineng (638-713), the sixth Patriarch of the Chinese Chan tradition, adumbrating the fundamental Zen stance of
Korean Buddhism.
4
The Chogye Order is alternately romanized as Daehan Bulgyo Jogyejong. As for its history and impending issues
related to it, see Kim 2005a:158-9. As of 2011, several tens of Buddhist orders are registered on a Korean government
body. Among these, the Chogye Order holds 13,000 monks and nuns, more than half of the total number of monks and
nuns in Korea, and the majority of traditional Korean monasteries, whose total number is more than 1,000.
5
In particular, the book Kanhwa Sŏn (hereafter, KHS) reflects the official view of the Chogye Order on Korean Sŏn
Buddhism, including that of Supreme Patriarch (chongjŏng) of the Order.
6
For overseas trends in research on Korean Buddhism, refer to Jorgensen 2006:9-26; McBride 2006:27-48; Mohan
2006:49-68; and Sørensen 2007:212-34.
7
Bulgyo sinmun (Buddhist Newspaper, http://www.ibulgyo.com), Beopbo sinmun (Dharma Jewel Newspaper,
http://www.beopbo.com), and Hyeondae Bulgyo sinmun (Modern Buddhist Newspaper, http://news.buddhapia.com) are
representative of their kind. These newspapers have paid keen attention to discourses on Kanhwa Sŏn in Korea.
Buddhism in particular and to broadening scholarly horizons in the field of East Asian
Buddhism in general.

Thought of the Chogye Order:

Buddhism was introduced to Korea from China in the fourth century. Thereafter, a
variety of Buddhist schools existed on Korean soil. In particular, the Hwaŏm school
flourished most until the ninth century, when Sŏn schools of Korea had their firm roots in
Korea. Those Sŏn schools were eventually united into one main school, the Chogye Order.
However, the Chogye Order emerged twice in Korean history. The first order came to the
fore after the twelfth century, but came to a close in 1424 as a result of the anti-Buddhist
policy by the Confucian Chosŏn (1392-1910) government. The second Chogye Order was
a product of the Japanese colonial period from 1910 to 1945. As a response to the
colonial policy of that period, the name "Chogye" re-emerged in the Korean ecclesiastical
order in 1941 and it was not until 1962 that the Chogye Order of Korean Buddhism was
established. Therefore, in terms of history and ideology, both continuity and discontinuity
exist between these two different types of orders. The Chogye Order in this paper refers
to the latter and its ideological underpinnings are the thought of emptiness, Sŏn thought,
and the Flower Garland thought.

Emphasis on Emptiness:
The Diamond Sūtra (Skt. Vajracchedikā Prajñāpāramitā Sūtra) is one of the basic
texts of the Chogye Order. Regarding this, the third article of the first chapter titled “The
Name of the Order and Its Purport” (chongmyŏng mit chongji) of its “Religious Charter”
(chŏnghŏn) stipulates:

The basic texts of this [Chogye] Order are the Diamond Sūtra (Kŭmgang kyŏng)
and…8

Regarding this, the “Religious Charter” details as follows:

The reason why the Chogye Order takes the Diamond Sūtra as one of its basic
texts is because: the scripture teaches emptiness (Skt. śūnyatā), the Buddhist
predicate of existence; Master Huineng [638-713] of Caoqi, the sixth Patriarch [of
Chinese Chan school], read it closely; and he also recommended it to his disciples.

This scripture is a short and well-known Mahāyāna sūtra from the Prajñāpāramitā,
or "Perfection of Wisdom" genre, and emphasizes the practice of non-abiding,
non-attachment, and emptiness. This means that the Chogye Order embraces the concept
of emptiness in its philosophical system of thought.

Sŏn Thought:
The Chogye Order has proclaimed itself to be a Sŏn Buddhist order and the first
article of the first chapter of the “Religious Charter” of the Chogye Order records:

This [Chogye] Order originated from the Kajisan School, which was founded by
National Master Toŭi [d. 825] of Silla [57 B.C.E.-935 C.E.], revived by National
Master Pojo [Chinul, 1158-1210] of Koryŏ [918-1392], and took its firm root by
National Master T’aego Pou [1301-82] who harmonized diverse Buddhist schools
8
http://www.buddhism.or.kr/pGuidance/GuidView.aspx?pcode=01021&ppgm=1 (retrieved October 7, 2011). Other
quotations from the “Religious Charter” of the Chogye Order in the following are from the same web information.
 of his time.

According to this quotation, National Preceptor Toŭi was the founder of the
Chogye Order. The Sŏn monk Toŭi, the founder of one of the Nine Mountain Schools of
Sŏn (Kusan Sŏnmun),9 introduced Patriarchal Chan (Ch. Zushi Chan; K. Chosa Sŏn),
which was the precursor of Kanhua Chan and refers to the Chan tradition transmitted
from mind to mind by patriarchs in history (KHS 2008:59), to Korea. In addition,
National Preceptor Pojo Chinul was its reviver, and National Preceptor T'aego Pou was
its settler. The Order’s “Religious Charter” also stipulates dharma talks by eminent
meditation masters as one of its basic texts:

The [Chogye] Order takes… the dharma talks which have transmitted the lantern
[of the Buddha’s wisdom] (chŏndŭng pŏbŏ) as its basic texts.

With regard to this, the “Religious Charter” details as follows: The transmission
of the lamp means the transmission of [the Buddha’s] teaching. It refers to the
continuation of the teaching from generation to generation, just like the light of a lantern
is put on one by one. Therefore, the dharma talks that have transmitted refer to the
teachings of succeeding patriarchs such as Mahā Kāśapa who succeeded the teaching of
the Buddha. In fact, Korea is unique in that Buddhist followers are seeking
enlightenment10 primarily through meditative practice.

Hwaŏm Thought:
The Kyo (doctrinal study) side of Korean Buddhism has been completely
dominated by the one vehicle round-sudden teachings of the Hwaŏm school (Odin
1982:189). Primarily due to the monumental efforts of Ŭisang (625-702),11 the founder
of the Hwaŏm school of Korea, Hwaŏm became the predominant doctrinal study school
of Korean Buddhism (Odin 1982:xvi). Ŭisang thought his teaching through his
“Dharma-realm chart” (Pŏpkye to), a diagram used in Korean Hwaŏm doctrine to indicate
the complex web of interrelationships governing everything in existence (Buswell
1992:51-2).12 Even after the solid foundation of the Sŏn thought in Korea in the ninth
century, Hwaŏm thought has maintained its strong influence in the development of
Korean Buddhism. Dharma lectures by eminent Korean Sŏn masters such as Kusan also
contained much of Hwaŏm imagery for a formal statement about Sŏn understanding,
which is distinctively Korean (Buswell 1992:184). The monastic curricular of the three
major monasteries in contemporary Korea, T’ongdosa, Haeinsa, and Songgwangsa, each
of which is Buddha-jewel Monastery, Dharma-jewel Monastery, and Saṅgha-jewel
Monastery, shares similarities in their major content and represent the strong influence of
Hwaŏm thought.
However, Meditation and Doctrine had been in conflict vying for religious
hegemony before the twelfth century, when Chinul emerged. Chinul harmonized the two
Buddhist traditions,13 eventually developing his philosophical system of thought. Chinul
sought to develop a comprehensive system of Buddhism in which Meditation would be
practiced in tandem with training in the Hwaŏm scholastic teachings. He advocated a

9
For the history of the Nine Mountain Schools of Sŏn, its development, and characteristics, see Sørensen 1987.
10
The concept of “enlightenment” tends to have been even mystified in contemporary Korea. Regarding a critical
discussion of this issue, refer to Kim 2005b:609-39.
11
For an introduction to Ŭisang’s Ocean Seal of Hua-yen Buddhism, see Odin 1982: xiii-xx. For a translation of
Ŭisang’s Autocommentary on the Ocean Seal, refer to Odin 1982:189-213.
12
The chart appears in T 1887 A.45.711a. For an English translation of the chart, see Lee 1993:163-4.
13
For Chinul’s harmonization between Sŏn and Hwaŏm thought, see Shim 1999:3-158
“sudden awakening and gradual cultivation” (tono chŏmsu)14 approach to practice, in
which the initial awakening engendered by Hwaŏm doctrinal understanding was bolstered
through gradual cultivation of Meditation and finally verified through direct realization
(Buswell 1992:59).
In addition, Chinul’s legacy has been persistent down to the present in terms of
monastic curricula, Buddhist precepts, and soteriology. Prospective ordinands in
contemporary Korea are supposed to follow a system of postulancy. Postulants, known
literally as “practitioners” (haengja), are expected to complete a six-month training period
to ordination (Buswell 1992:76). 15 After their six-month postulancies are over, the
postulants are ready to ordain as novice monks (sami; Skt. śramaṇera) or nuns (samini;
Skt. śramaṇerī). They are supposed to study either in the monastic college (kangwŏn) or
in the meditation center (sŏnbang) for four years before full ordination.16 Chinul’s works,
including his magnum opus Excerpts from the Dharma Collection and Personal Notes on
Its Special Practice Records (Pŏpchip pyŏlhaengnok chŏryo pyŏng ip sagi) constitute an
important part of these monastic curricular, Buddhist precepts, and soteriology.
Therefore, unlike thus far known in the West, where Zen Buddhism is
characterized by such aphorism as “special transmission of Buddhism distinct from the
teachings, which is not dependent on words and letters” (Buswell 1992:217), monks of
the Chogye Order study doctrinal teachings primarily based on the thought of Chinul as
its theoretical prop, which is characterized by the unity of doctrine and meditation.
However, the two are not on equal standing in the Chogye Order: Doctrinal study is
considered inferior to Meditation and the former just serves as a prerequisite to enter into
the latter. In addition, Chinul’s Admonition to Beginners (Kye ch’osim hagin mun)
constitutes part of a major work on Buddhist ethics in contemporary Korea and his
approach to enlightenment represented by sudden awakening followed by gradual
cultivation still serves as a major soteriology of Korean Buddhism.

Kanhwa Sŏn: The Major Praxis of the Chogye Order:

Kanhwa Sŏn is the Korean version of Chinese Kanhua Chan, which had exerted a
significant influence in the formation of Korean Sŏn Buddhism. The Chogye Order has
adopted Kanhwa Sŏn to be its major soteriology to attain enlightenment. The Order also
regarded Kanhwa Sŏn as the only and best Buddhist practice.17 In fact, Kanhwa Sŏn is
virtually the only type of meditation used in contemporary Korean monasteries (Buswell
1992:220).18
It was Chinul, 19 the philosophical founder of Korean Sŏn Buddhism, who
introduced Kanhua Chan to Korea. Hyesim (1178-1234), who was National Master
Chin’gak and the best disciple of Chinul, and his pupil published Sŏnmun yŏmsong chip
(Collection of the Meditation School's Enlightened Verses), making Kanhwa Sŏn as the
representative Buddhist practice of Korea. In particular, the Chogye Order has regarded
14
In the Japanese monk Yasutani Hakuun (1885-1973)’s soteriological schema, “sudden enlightenment” or “sudden
awakening” is based on tathāgatagārbha and “gradual cultivation” is based on ālayavijñāna (Gregory 2011:106).
15
Before 1945 it was expected to complete a three-year training period before ordination (Buswell 1992:76).
16
The standardized curriculum adopted in Korean seminaries is divided into four levels: The elementary curriculum, or
sami kwa (Śramaṇera Course), the intermediate curriculum, or sajip kwa (Fourfold Collection Course), the advanced
curriculum, or sagyo kwa (Fourfold Doctrinal Course), and the graduate level, the taegyo kwa (Great Doctrinal Course).
A student who completes all four of these curricular would have spent approximately twelve years in study (Buswell
1992:98-9) in the past.
17
For the practice of meditation and training in the meditation hall, see Buswell 1992:149-202.
18
As for the scholarly discussions of various meditative traditions in a global perspective, refer to Eifring 2010. In
particular, for the Buddhist meditation, see Eifring 2010:491-731, 861-82. As for books on Korean Kanhwa Sŏn in
English, see Chin 2009:7-9.
19
For the collected works of Chinul, see Buswell 1983 and its abridgment Buswell 1991; for Chinul as the
philosophical founder of Korean Sŏn Buddhism, refer to Keel 1984.
T'aego (1301-82) as the actual founder of the Kanhwa Sŏn tradition of Korea, a result of
efforts of the disciples of Hyujŏng (1520-1604),20 who made the Kanhwa Sŏn tradition
survive during the anti-Buddhist Chosŏn dynasty, eventually making it the main practice
of Korean Buddhism up to the present (Kim 2010:712-3).
Kanhwa Sŏn aims to attain enlightenment through the practice of keyword
meditation. It is generally practiced in the following order: A practitioner should have a
firm faith in the Buddha's teaching and arouse a firm mind to become a great man of
freedom (KHS 2008:311); next, he has to request a teaching from an able master; if
admitted, he will be given a hwadu, the subject of meditation, to be observed from the
master;21 the master examines his disciple's level of spiritual progress; and finally, if the
disciple is considered to have attained enlightenment, the master gives him recognition
(KHS 2008:369-70).

Analysis of the Relationship between Thought and Praxis:

The Chogye Order adopts the thought of emptiness, meditation, and Hwaŏm
thought as its theoretical basis and Kanhwa Sŏn as its major praxis. Both Sŏn practice and
Kyo study in the Chogye Order make modern Sŏn monastic life in Korea offer a valuable
conterparadigm to the usual Western portrayals of Zen (Buswell 1992:223). However, the
Order lacks its identity both historically and philosophically (Keel 2000:159-93; Park
2000:43-62). There were two distinctive types of Chogye Orders throughout Korean
history. This is an extremely important issue because it is associated with the search of
the exact identity of the school itself, and by extension, that of Korean Buddhism and
history. In fact, the Chyogye Order holds continuity and discontinuity in history. Korean
Buddhist scholars have developed many different theories regarding its lineage. These
theories, however, were not based on historical fact, but a product of ideological motives
to connect it to the "orthodox" lineage of the Chinese Linji Chan tradition. In addition, the
Order professes it to be a Sŏn school. Nevertheless, the Order also allows doctrinal study
and recitation of the Buddha’s name22 and incantation within its system of thought. In
addition, the Kanhwa Sŏn tradition, the crux of soteriology of the Chogye Order, also
remains problematic in various aspects.23

Analysis of Thought:
Simultaneous emphasis on Sŏn and Kyo or Doctrine is a characteristic feature of
Korean Buddhism (Buswell 1992:223). However, thought and praxis of the Chogye
Order are not in harmony.

Pursuit of Cupidity against Emptiness:

As stipulated in its “Religious Charter,” the Chogye Order has emphasized the
concept of emptiness. However, this ideal does not fit in with the reality. Religious rituals
often tend to be used for economic reasons. In most Chinese Buddhist institutions in the
1990s, Buddhist ritual served as the principal source of income for monasteries (Welch
1973: 207). Likewise, Buddhism for fortune (kibok Pulgyo) serves as a concept to

20
For Hyujŏng’s synthetic vision under Confucian domination, see Buswell 1999:134-59. For Hyujŏng’s approaches to
enlightenment, see Kim 2006:78-108 and for Hyujŏng’s soteriological strategies in his magnum opus, refer to Kim
2012:381-98.
21
In this process, doubt is considered important. For the role of doubt, see Buswell 2011:187-202.
22
Recitation of the Buddha’s name was also used in Chinese Kanhua Chan. For this, refer to Schlütter 2011:215-40.
The Japanese Zen monk Dōgen (1200-53) also embraced various Buddhist practices, including burning incense and
repentances (Foulk 2001:16-7).
23
Regarding the impending issues of Korean Kanhwa Sŏn, refer to Kim 2010:713-6.
characterize the nature of Buddhism in contemporary Korea24 and Buddhist circles are
not free from mercenary affluence.
Ancestor worship ritual in Korea has been a medium through which the living
could express filial piety by requiting the ancestors’ favors and keeping their memories
alive. Korean Buddhist circles, including the Chogye Order, are not exceptional in this
regard. In fact, the Buddhist calendar published from Chogyesa Monastery, the
headquarters of the Chogye Order, is fraught with Buddhist memorial services called
chae for payment. In addition, Yonghwasa Monastery, which is also affiliated with the
Chogye Order, has been well known for those services since the 1960s.25 Therefore, the
Chogye Order is not free from non-abiding to material gain.
The Buddha’s birthday is the highlight of the Buddhist ceremonial year in Korea
and lanterns are offered for sale on that day, thus making it one of the largest
income-producing events (Buswell 1992:43-6). Scholars of Korean Buddhism already
pointed out that commercialization of Buddhism was an impending issue to be resolved in
contemporary Korea (Shim 1993:50-6). Korean Buddhist mass media have also reported
that some Korean monasteries are using Buddhist memorial ritual as an easy means to
raise monastic fund and even went to excess in their commercialization (Nam 2004).

Incongruence with the Spirit of Meditative Buddhism:

The spirit of Meditative Buddhism is characterized by independency and
self-supportiveness. However, its Korean version is different, providing the master with
absolute authority. The Chogye Order emphasizes that the master’s recognition of a
practitioner’s spiritual advancement has been considered very important in the Kanhwa
Sŏn tradition. However, able masters are very few in contemporary Korea and the
master’s criteria for evaluating Sŏn practitioners’ spiritual progress are unclear. It is also
taken for granted that all monks, including Sŏn practitioners, should observe Buddhist
precepts. However, in reality, many Korean Sŏn practitioners are disinterested in keeping
Buddhist precepts and social ethics. Some Sŏn monks are living their monastic life as
antinomians even with a mercenary motive (Kim 2010:721-3).

Kanhwa Sŏn or Hwadu Absolutism:

The Chogye Order emphasizes the simultaneous practice of Doctrine and
Meditation. Although Korean monks are literate (Buswell 1992:217-8), they are not much
familiar with the basic teachings of the Buddha. Scholars have debated about what the
Buddha actually taught. However, they agree that there are the basic teachings of the
Buddha, which include the Four Noble Truths, the theory of dependent origination, the
three attributes of existence, and the theory of twelve abodes of sensation. In addition, the
Chogye Order adds the Middle Way and six perfections to these. In particular, the Four
Noble Truths are considered the most important Buddhist doctrine among others (Kim
2010:725). Nevertheless, the monastic curricular in contemporary Korea do not include
any work and course on early Buddhism (Kim 2001:492-9). The late monk Sŏngch’ŏl
(1912-93), who assumed the position of Supreme Patriarch of the Chogye Order and was
well known for his soteriological scheme “sudden enlightenment and sudden realization”
(tono tonsu) and ascetic life, was not exceptional in this regard. His understanding of

24
Jae-ryong Shim views the latter period of the twentieth century as the third paradigmatic period of Korean Buddhism
and characterizes it as the continuation of the “Buddhism as state protector” (hoguk Pulgyo) tradition, the maintenance
of Buddhism for fortune, and the Buddhist movement for the masses (minjung Pulgyo) (Shim 1999:161-70). In addition,
the concepts of “hooligans Buddhism” (chop’ok Pulgyo), and “skirt Buddhism” (ch’ima Pulgyo) are another
expressions used to characterize contemporary Korean Buddhism from the critical point of view.
25
For the relationship between the Buddhist memorial services at Yonghwasa Monastery and the modernization of
Korea, see Kim 2008a.
early Buddhism was not based on what the Buddha actually taught but on Sinicized form
of Buddhist texts (Kim 2006b:75-87).
However, the Order it still sticks to Meditation absolutism to the neglect of
Doctrine. In fact, Kanhwa Sŏn in contemporary Korea is characterized by hwadu
absolutism (Chŏng 2000:6) to the neglect of doctrinal teachings and its practitioners
regard verbal interpretation of hwadu as arsenic poison to kill Sŏn Buddhism, probably a
typical characteristic of Korean Kanhwa Sŏn (Pak 2005:16). However, “Kanhwa Sŏn
absolutism” is problematic (Sŏ 2000:93-7). In addition, not all monks agree to the
efficacy of Kanhwa Sŏn and some Korean monks are quite skeptical of its soteriological
efficiency (Kim 2010:719).

Limits of Kanhwa Sŏn as Soteriology:

The Chogye Order has an insufficient practical system and Kanhwa Sŏn in
contemporary Korea has several impending issues to be resolved. Depending on the
traditional authority, pro-Kanhwa Sŏn practitioners have argued lopsided that it was the
best approach to enlightenment. In contrast, scholars and some reform-minded monks
tend to show a critical attitude toward the practice. Although the two sides are in conflict,
there is no substantial conversation between them (Sŏ 2000:88-90), leaving Kanhwa Sŏn
primarily for a small number of Sŏn monks.
In fact, the idea that Kanhwa Sŏn is the best soteriology is not persuasive (Kang
2003:138), but a result of the fossilization of culture, which places absolute trust in the
superior culture, but lacking knowledge of it (Wŏn’gyŏng 2003:5-7). The Chogye Order’s
exclusive favor for the Kanhwa Sŏn tradition appears to be anachronistic (Sŏ 2006:24)
and Kanhwa Sŏn has no reason for being considered the best soteriology in terms of the
number of meditative monks, soteriology, and target audience.

A Small Number of Meditative Monks:

Meditative monks are considered elites in Korean monastic circles. However, their
number is small. As of mid-1970s, meditation student numbered less than about 5 percent
of the total number of monks and nuns ordained in the Chogye (Buswell 1992:167) and
there was no significant increase in their number up to the present. The rest are still
engaging in non-meditative Buddhist practices.

Non-meditative Practices:
In spite of its profession to be a Sŏn school, the Chogye Order is not exclusively a
Sŏn school. Unlike thus far known in the West regarding the characteristics of Zen
Buddhism, it also embraces as part of its practical way the invocation of the Buddha's
name, reading and copying of Buddhist texts, bowing in front of the Buddha image, and
engagement in Buddhist events, etc. In particular, Korean Sŏn monks also engage in
ascetic practices, including eating only raw food, fasting, and never lying down to sleep
(Buswell 1992:189-99). Regarding this, the third article of the first chapter of the
“Religious Charter” of the Order also stipulates:
This [Chogye] Order’s basic texts are the Diamond Sūtra and the dharma talks
that have transmitted lanterns [of the Buddha’s wisdom]. Other Buddhist canonical texts,
and recitation of the Buddha’s name (yŏmbul) and incantation (chiju) are also allowed.
Therefore, the Chogye Order allows non-meditative practices, including recitation
of the Buddha’s name and incantation in its system of thought, making a Korean
approach to Zen quite different from its counterparts: China and Japan. However, these
practical elements are distant from the spirit of Sŏn Buddhism (Wŏn’gyŏng 2003:11;
Misan 2006:6).
Monks-oriented Practice:
Texts on meditation such as the Platform Sūtra say that people of higher spiritual
faculty are qualified for practicing Kanhwa Chan. Likewise, Kanhwa Sŏn has been in
principle for monastic professionals in Korea and lay people are not much interested in
meditative practice. Although some of lay people are often allowed to practice meditation
with monks, they are expected to just remain passive participants.

Toward a New Direction:

First of all, the Chogye Order needs to clarify its historical and philosophical
identity. In addition, the idea that Kanhwa Sŏn is the best soteriology is no longer
effective in contemporary society, which is characterized by openness and diversity.
Meditation was first of all a method for obtaining supranormal powers (Faure 1996:75).
Morten Schlütter argues the Chinese Chan traditions must be examined within the context
of secular political, social, and economic forces in Song China (Chia 2010:56). In
addition, the public cases of Chan also need to be analyzed not just as accounts of
historical events or of pedagogical techniques, but also as works of literature, as stories,
poems, narratives, and myths (Bodiford 2010:99). In Japan, kōans also played a major
role in the ritual process and they tended to become an object of bookish study or they
were memorized and became the object of a kind of “fetishism” (Faure 1996:218-9). Now,
it is time for Korean Sŏn circles to respond to James Robson’s argument, “Scholars of
Zen Buddhism needs to explain deeper questions about why it is that the Linji style of
Kanhwa practice became the prominent style of Chan/Sŏn/Zen practice around the world
and particularly here in Korea” (Robson 2010:355).

Conclusion:
The purpose of this paper aimed to examine the relationship between Buddhist
thought and praxis in contemporary Korea, focusing on the Chogye Order of Korean
Buddhism, the mainstream of Korean Buddhism, from the critical point of view. The
ideological underpinnings of the Chogye Order are the thought of emptiness, Sŏn thought,
and the Flower Garland thought and its major praxis is Kanhwa Meditation. However,
this research came to a conclusion that the reality of the Chogye Order is in general
incongruent with the thought of emptiness vying for material affluence and the spirit of
Meditative Buddhism; and the Sŏn Buddhist Chogye Order also allowed non-meditative
practices. This research also argues that Kanhwa Sŏn is no longer effective in
contemporary society; and the Chogye Order needs to redefine the notion of Buddhist
practice beyond Kanhwa Sŏn absolutism as ‘a process of one’s living up to the basic
teachings of the Buddha’ and accept the diverse ways of practice.26

26
For a discussion of this issue, see Kim 2010:724-6
Glossary:

chae 齋 Kusan Sŏnmun 九山禪門

chiju 持呪 Kye ch’osim hagin mun 誡初心學人文
Chin'gak 眞覺 Kyo 敎
Chinul 知訥 Linji 臨濟
Chogyesa 曹溪寺 Pojo 普照
Chogye (Ch. Caoqi) 曹溪 Pŏpchip pyŏlghaengnok chŏryo pyŏng ip
chŏndŭng pŏbŏ 傳燈法語 sagi 法集別行錄節要幷入私記
chonghŏn 宗憲 Pŏpkye to 法界圖
chongjŏng 宗正 Pou 普愚
Chosa Sŏn (Ch. Zushi Chan) 祖師禪 sagyo kwa 四敎科
Chosŏn 朝鮮 sajip kwa 四集科
Dōgen 道元 sami (kwa) 沙彌(科)
Haeinsa 海印寺 samini 沙彌尼
haengja 行者 Sŏn (Ch. Chan, Jp. Zen) 禪
hoguk Pulgyo 護國佛敎 sŏnbang 禪房
Huineng 慧能 Songgwangsa 松廣寺
hwadu 話頭 Sŏnmun yŏmsong chip 禪門拈頌集
Hwaŏm (Ch. Huayan, Jp. Kegon) 華嚴 T'aego 太古
Hyesim 慧諶 T'ongdosa 通度寺
Hyujŏng 休靜 taegyo kwa 大敎科
Kajisan 迦智山 Taehan Pulgyo Chogyejong 大韓佛敎
kangwŏn 講院 曹溪宗
Kanhwa Sŏn (Ch. Kanhua Chan, Jp. tono chŏmsu 頓悟漸修
Kŏan Zen) 看話禪 tono tonsu 頓悟頓修
kibok Pulgyo 祈福佛敎 Toŭi 道義
Koryŏ 高麗 Ŭisang 義湘
Kŭmgang kyŏng 金剛經 Yasutani Hakuun 安谷白雲
Kusan 九山 yŏmbul 念佛
Yonghwasa 龍華寺
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