01 Meditation Panel Preface.indd - United Nations Day of Vesak 2013

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Buddhist Philosophy and Meditation Practice Bibliography Kalupahana, David (1999). The Buddha’s Philosophy of Language. Sri Lanka, Sarvodaya Vishva Lekha. Nanarama, Matara Sri (1983). The Seven Stages of Purication and The Insight Knowledges. Sri Lanka, Buddhist Publication Society. Nyanamoli, Bhikkhu (1995). The Middle Length Discourses of the Buddha. Boston, MA, Wisdom Publications. Pandita, Sayadaw U. (1992). In This Very Life. Somerville, MA, Wisdom Publications. Sayadaw, Mahasi (1971). Practical Insight Meditation. Sri Lanka, Buddhist Publication Society. Sayadaw, Mahasi The Satipatthana Vipassana Meditation, Unity Press. Siff, Jason (2010). Unlearning Meditation: What to do when the instructions get in the way. Boston, MA, Shambhala Publications, Inc. Thera, Kheminda (1965). Path Fruit Nibbana. Sri Lanka, Dr. D. Roland D. Weerasuria, Balcombe House. Thera, Nyanaponika (1988). The Heart of Buddhist Meditation. York Beach, Maine, Samuel Weiser, Inc. 13
Thought and Praxis in Cotemporary Korean Buddhism: A Critical Examination Jongmyung Kim The Academy of Korean Studies, R.O.K. Sn (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 Sn (Ch. Kanhua Chan; Jp. Kan 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 Sn and published books on it 5 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 rst 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. Hwam; 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 * This paper is the rst 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 specied. 1 With the purpose of exemplifying the Chogye Order’s determination to present Kanhwa Sn 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 Sn (hereafter, KHS) reects the ofcial view of the Chogye Order on Korean Sn Buddhism, including that of Supreme Patriarch (chongjng) 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. 14
Page 2 and 3: The International Association of Bu
Page 4 and 5: Preface Mahachulalongkornrajavidyal
Page 6 and 7: 13. Joel Walmsley & Ira Greenberg:
Page 8 and 9: 2 nd IABU Conf erence: Introduction
Page 10 and 11: Ven. Dr. Jinwol Lee’s paper on Se
Page 12 and 13: developments in meditative teaching
Page 14 and 15: through explaining his teaching thr
Page 16 and 17: to do with the notion of ‘I’ ne
Page 18 and 19: and practice is supported by an app
Page 20 and 21: treatment of the notion of volition
Page 22 and 23: Problems connected with the tension
Page 24: Buddhist Philosophy and Meditation
Page 27 and 28: Conference The main method of medit
Page 29 and 30: Conference I contend that this way
Page 31 and 32: Conference putting words to her exp
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Page 49 and 50: Conference Kim, Jongmyung. 2006b.
Page 51 and 52: Ganhwaseon () in Korea: From a Seon
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A Strategic Perspective on Buddhist
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References Conference Anlayo 2003:
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Conference Mukai, Akira 1985:“
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A Study of the Meditation Methods i
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