Purification Buddhist movement, 1954-62 : the recovery of traditional monasticism from Japanized Buddhism in South Korea
Item and associated files
Author
Mun, Chanju See all items with this value
Date
2007
Volume
8
Pages
262-294
ISSN
1530-4108 See all items with this value
Abstract
The main theme of this article is to introduce Purification Buddhist Movement (Jeonghwa Bulgyo Undong), without which the readers cannot understand current Korean Buddhism. Even so, the movement has never been introduced to outside of South Korea, so the writer is to inform the readers of visualizing the movement’s general picture. There are only several academic articles on the movement even in the Korean language. In 2000, Korean Buddhists held a seminar on the movement in the first time and in 2001 published the first academic book on the subject with the collection of the articles presented at the seminar.
Gim Gwangsik, specialist in modern and contemporary Korean Buddhism, leading the research on the subject, along with I Cheolgyo, compiled source materials for Purification Buddhist movement in 1996, which smoothly paved historians and sociologists in modern and current Korean Buddhism to conduct research on the movement academically and extensively. Based upon the source materials, he also published several papers on it in various journals and recently included them in his two books, published in 2000 and 2006 respectively.
The Monastic Alumni Association of Dongguk University published a general historical book on modern Korean Buddhism in 1997 and discussed various subjects under five parts, (1) religious orders, (2) propagation, (3) text translation, (4) education, (5) culture, and (6) society. It discusses Purification Buddhist Movement in the first part of the book. The committee for editing a book on the history of purification Buddhist movement in Korean Buddhism edited and published a book on purification Buddhist movement in 1996. Seonu Doryang, a progressive Buddhist organization, published the collection of the articles related with Buddhism, included in newspapers, in four volumes in 1995 and 1999.
There have been two major movements in the Buddhist history of South Korea since the liberation of that country from Japan on August 15, 1945. Chronologically, the first to appear was the “Purification Buddhist Movement” (Jeonghwa Bulgyo Undong), the more recent being the Minjung (Liberation) Buddhist Movement in 1980’s.
The Purification Buddhist Movement began in 1954 and was largely concluded by 1962. This movement focused on cleansing the influence of Japanese Buddhism and purifying the monastic order in Korean Buddhism. The movement was initiated by executive orders of the first South Korean president, I Seungman, to expel married Buddhist priests from traditional monasteries. Essentially, the Korean monastic orders had kept the precept of non-marriage until the Japanization of them by the Japanese government. This occurred during the colonial period from 1910 to 1945. During that time, the Japanese Governor-General in Korea forcibly caused Korean Buddhist monks to marry in order to facilitate control over the Korean Buddhist orders.
The unmarried monks obtained the leadership in the order after the national monastic conference on August 12 – 13, 1955. The married monks, who lost the leadership, strongly reacted against the unmarried monks’ leadership. The confrontations between two groups continued until to the establishment of the united order between them in April 1962. The married monastic group broke away from the united order because of un-favored and discriminated measures from the unmarried monastic group in September 1962.
The Supreme Court finished the long and tedious legal procedure between the married monastic group and the unmarried monastic group and authorized Purification Buddhism over married Japanized Buddhism in 1969. The married monks established the independent new order entitled Taego Order and the government approved the registration of the new order based on the Law of the Management of Buddhist Properties in 1970.
Purification Buddhism had two major missions. First, it was to recover the celibate monastic tradition of Korean Buddhism from the marriage priesthood of Japanese Buddhism. The married monks privatized temple properties to support their family financially. To get and keep their higher positions in Buddhism, they were loyal to their appointers, Japanese officials.
Second, it was to revitalize the Seon practice tradition of Korean Buddhism. Seon practitioners lost their temples for practicing Seon Buddhism because married abbots and higher order administrators controlled almost all Korean temples at the time. The movement royally succeeded the celibate monasticism and Korean Seon tradition of the Center for Seon Studies, established in 1920. The Seon practitioners actively participated in the Purification Buddhist Movement in this context.
The characteristics of the Purification Buddhist Movement can be summarized as follows. First, the movement heavily relied on the state. The movement was supported by the two rulers, Presidents I Seungman and Bak Jeonghui. President I Seungman issued six times his messages between May 21, 1954 and August 5, 1955 and President Bak Jeonghui issued several official statements in support of the Purification Buddhist Movement.
Second, the movement violated the separation policy between religion and state, which is described in the constitution. President I Seungman initiated the Purification Buddhist Movement by issuing his first message on May 21, 1954. Prior to the message, Korean Buddhists tried to purify Korean Buddhism but obtain nearly none of their goals. After the first message by President I Seungman, the government administrative units became actively involved in the religious affairs.
Third, both groups, married monks and celibate monks, defined monkhood in the different ways based on their interests. The celibate monks conservatively defined monkhood based on monastic codes that the traditional Buddhist orders had kept. The married monks suggested that monkhood could be a combination of celibate monks, who might concentrate on cultivation and enlightenment without being distracted to the secular lives, and married monks, who might focus on propagating Buddhism among those living mundane lives.
Fourth, the process of Purification Buddhist Movement was heavily dependent on the court and the state’s intervention. Two groups took their cases to court and to the state to back up their own behaviors. The court and the state generally favored the celibate monastic side against the married monastics. Korean Buddhism wasted its properties and money in legal fees. Through the process, Korean Buddhism became a pro-Government religion and automatically voiced support for the government. It ignored the social justices under the undemocratic regimes. The government manipulated the conflict between two Buddhist groups for their purposes.
Fifth, the behaviors of both sides were non-Buddhist. They used violence, and some disemboweled themselves and intruded into the court, and broke the harmony of the Buddhist community. They even employed gangsters to attack the opposition and to take the temples. Even though the goals of Purification Buddhism could be justified, the methods which they adopted could not be authorized under the name of Buddhism. Buddhism strictly prohibited Buddhists from using violence.
Because the aim of the Purification Buddhist Movement was to recover this aspect of monastic order from the Japanese influence, the movement was basically for reformation of Korean Buddhism inside the religious arena. In contrast, the Minjung Buddhist Movement is fundamentally an attempt to construct a type of Pure Land in the society by introducing such universal issues as human rights, justice, peace, labor, democracy, reunification, and so on.
Gim Gwangsik, specialist in modern and contemporary Korean Buddhism, leading the research on the subject, along with I Cheolgyo, compiled source materials for Purification Buddhist movement in 1996, which smoothly paved historians and sociologists in modern and current Korean Buddhism to conduct research on the movement academically and extensively. Based upon the source materials, he also published several papers on it in various journals and recently included them in his two books, published in 2000 and 2006 respectively.
The Monastic Alumni Association of Dongguk University published a general historical book on modern Korean Buddhism in 1997 and discussed various subjects under five parts, (1) religious orders, (2) propagation, (3) text translation, (4) education, (5) culture, and (6) society. It discusses Purification Buddhist Movement in the first part of the book. The committee for editing a book on the history of purification Buddhist movement in Korean Buddhism edited and published a book on purification Buddhist movement in 1996. Seonu Doryang, a progressive Buddhist organization, published the collection of the articles related with Buddhism, included in newspapers, in four volumes in 1995 and 1999.
There have been two major movements in the Buddhist history of South Korea since the liberation of that country from Japan on August 15, 1945. Chronologically, the first to appear was the “Purification Buddhist Movement” (Jeonghwa Bulgyo Undong), the more recent being the Minjung (Liberation) Buddhist Movement in 1980’s.
The Purification Buddhist Movement began in 1954 and was largely concluded by 1962. This movement focused on cleansing the influence of Japanese Buddhism and purifying the monastic order in Korean Buddhism. The movement was initiated by executive orders of the first South Korean president, I Seungman, to expel married Buddhist priests from traditional monasteries. Essentially, the Korean monastic orders had kept the precept of non-marriage until the Japanization of them by the Japanese government. This occurred during the colonial period from 1910 to 1945. During that time, the Japanese Governor-General in Korea forcibly caused Korean Buddhist monks to marry in order to facilitate control over the Korean Buddhist orders.
The unmarried monks obtained the leadership in the order after the national monastic conference on August 12 – 13, 1955. The married monks, who lost the leadership, strongly reacted against the unmarried monks’ leadership. The confrontations between two groups continued until to the establishment of the united order between them in April 1962. The married monastic group broke away from the united order because of un-favored and discriminated measures from the unmarried monastic group in September 1962.
The Supreme Court finished the long and tedious legal procedure between the married monastic group and the unmarried monastic group and authorized Purification Buddhism over married Japanized Buddhism in 1969. The married monks established the independent new order entitled Taego Order and the government approved the registration of the new order based on the Law of the Management of Buddhist Properties in 1970.
Purification Buddhism had two major missions. First, it was to recover the celibate monastic tradition of Korean Buddhism from the marriage priesthood of Japanese Buddhism. The married monks privatized temple properties to support their family financially. To get and keep their higher positions in Buddhism, they were loyal to their appointers, Japanese officials.
Second, it was to revitalize the Seon practice tradition of Korean Buddhism. Seon practitioners lost their temples for practicing Seon Buddhism because married abbots and higher order administrators controlled almost all Korean temples at the time. The movement royally succeeded the celibate monasticism and Korean Seon tradition of the Center for Seon Studies, established in 1920. The Seon practitioners actively participated in the Purification Buddhist Movement in this context.
The characteristics of the Purification Buddhist Movement can be summarized as follows. First, the movement heavily relied on the state. The movement was supported by the two rulers, Presidents I Seungman and Bak Jeonghui. President I Seungman issued six times his messages between May 21, 1954 and August 5, 1955 and President Bak Jeonghui issued several official statements in support of the Purification Buddhist Movement.
Second, the movement violated the separation policy between religion and state, which is described in the constitution. President I Seungman initiated the Purification Buddhist Movement by issuing his first message on May 21, 1954. Prior to the message, Korean Buddhists tried to purify Korean Buddhism but obtain nearly none of their goals. After the first message by President I Seungman, the government administrative units became actively involved in the religious affairs.
Third, both groups, married monks and celibate monks, defined monkhood in the different ways based on their interests. The celibate monks conservatively defined monkhood based on monastic codes that the traditional Buddhist orders had kept. The married monks suggested that monkhood could be a combination of celibate monks, who might concentrate on cultivation and enlightenment without being distracted to the secular lives, and married monks, who might focus on propagating Buddhism among those living mundane lives.
Fourth, the process of Purification Buddhist Movement was heavily dependent on the court and the state’s intervention. Two groups took their cases to court and to the state to back up their own behaviors. The court and the state generally favored the celibate monastic side against the married monastics. Korean Buddhism wasted its properties and money in legal fees. Through the process, Korean Buddhism became a pro-Government religion and automatically voiced support for the government. It ignored the social justices under the undemocratic regimes. The government manipulated the conflict between two Buddhist groups for their purposes.
Fifth, the behaviors of both sides were non-Buddhist. They used violence, and some disemboweled themselves and intruded into the court, and broke the harmony of the Buddhist community. They even employed gangsters to attack the opposition and to take the temples. Even though the goals of Purification Buddhism could be justified, the methods which they adopted could not be authorized under the name of Buddhism. Buddhism strictly prohibited Buddhists from using violence.
Because the aim of the Purification Buddhist Movement was to recover this aspect of monastic order from the Japanese influence, the movement was basically for reformation of Korean Buddhism inside the religious arena. In contrast, the Minjung Buddhist Movement is fundamentally an attempt to construct a type of Pure Land in the society by introducing such universal issues as human rights, justice, peace, labor, democracy, reunification, and so on.