Huayan Jing), by Li Tongxuan (635–730), an eighth-
century Huayan theorist. It spurred him to intensify
his meditation practice until he achieved his second
enlightenment experience. In 1198, at the age of forty,
he moved to Sangmuju Hermitage on Mount Chiri,
where he read the Dahui shuzhuang(Recorded Sayings
of Dahui), the words of Dahui ZONGGAO(1089–1163),
an influential Chinese Chan thinker of the twelfth cen-
tury. This triggered his third and most important en-
lightenment experience, which led to his descent from
Mount Chiri. He moved to the monastery of Song-
gwangsa, where he meditated, lectured, and wrote for
an audience of monks and laypeople until his death
in 1210.
Chinul’s written work shows the influence of the
three texts mentioned above, and exhibits his original
contributions. Wo ̆ndon so ̆ngbullon(The Complete and
Sudden Attainment of Buddhahood) formulates what
Chinul called the “perfect and sudden approach by
means of faith and understanding.” The clearest single
statement of his theory of sudden enlightenment and
gradual cultivation, however, is found in his treatise
Po ̆pchip pyo ̆rhaengnok cho ̆ryo pyo ̆ngip sagi(Excerpts
from the Dharma Collection and Special Practice
Record), published in 1209, just before his death, which
draws heavily on the thought of ZONGMI(780–841).
Arguably, Chinul’s most influential work is a
posthumously published text called Kanhwa kyo ̆ru ̆iron
(Resolving Doubts about Observing the Hwadu), which
advocates Dahui’s so-called shortcut approach of
konganor hwadu(“critical phrase”) meditation. It con-
tains a discussion contrasting what Chinul called “live”
and “dead” words in the “investigation” of hwadu.
Chinul warns against dead words, meaning the intel-
lectual investigation of the meaning of the hwadu,in
favor of live words, by which he means full participa-
tion in the word on a nonintellectual and nondualis-
tic basis.
The book’s legacy has been controversial because its
theory of the live word and exclusive advocacy of the
“shortcut” or hwadu method seem to contradict
Chinul’s own earlier attempts at synthesizing doctri-
nal and meditative practice. This apparent reversal had
a profound impact on the subsequent history of Ko-
rean So ̆n. Chinul’s immediate successor, HYESIM
(1178–1234), abandoned attempts to reconcile So ̆n
practice with scriptural study in favor of an exclusive
focus on hwadumeditation—a focus that continues in
Korean So ̆n to this day.
See also:Chan School; Nine Mountains School of So ̆ ̆n
Bibliography
Buswell, Robert E., Jr., trans. The Korean Approach to Zen: The
Collected Works of Chinul. Honolulu: University of Hawaii
Press, 1983. Reprinted as Tracing Back the Radiance: Chinul’s
Korean Way of Zen. Honolulu: University of Hawaii Press,
1991.
Han’guk Pulgyo cho ̆nso ̆(Collected Works of Korean Buddhism),
Vol. 4. Seoul: Dongguk University Press, 1982.
Kang, Kun Ki. Moguja Chinul Yo ̆n’gu(A Study of Chinul). Seoul:
Puch’o ̆nim Sesang, 2001.
Keel, Hee-Sung. Moguja Chinul: Founder of the Korean So ̆n Tra-
dition.Berkeley, CA: Berkeley Buddhist Studies Series, 1984.
Shim, Jae Ryong. Korean Buddhism: Tradition and Transforma-
tion. Seoul: Jimoondang, 1999.
Yi, Chongik, Kangoku Bukkyono kenkyu(A Study of Korean
Buddhism). Tokyo: Kokusho Kankokai, 1980.SUNGBAEPARKCHOGYE SCHOOLThe Chogye school, which is unique to Korea, consti-
tutes the mainstream of Buddhism in contemporary
Korea. There have been two distinct Chogye schools
known in Korean history. One school traces its origins
to the NINE MOUNTAINS SCHOOL OF SO ̆N (Kusan
So ̆nmun) that was active until the mid-Koryo ̆period
(918–1392). These So ̆n schools united into one main
school after the twelfth century, thus establishing the
Chogye school. However, this institution came to a
close in 1424 as a result of the anti-Buddhist policies
of the Choso ̆n government, which favored Confucian-
ism. The second Chogye school emerged during the
Japanese colonial period (1910–1945). The Korean ec-
clesiastical order began to use the name Chogyein
1941, but it was not until 1962 that the Chogye School
of Korean Buddhism (Taehan Pulgyo Chogyejong) was
officially established.
Both continuity and discontinuity are apparent in the
history and ideology of the two Chogye schools. Con-
temporary scholarship does not distinguish between the
two, however, and scholars have developed a variety of
ideas concerning the origins and the lineage of the
Chogye school. It is certain that the first Chogye school
was directly related to the CHAN SCHOOL. Chogyeis the
Korean pronunciation for the Chinese word Caoqi, the
name of the mountain of residence of HUINENG
(638–713), the sixth patriarch of Chinese Chan school;
thus, the name Chogye reflects the fundamental ChanCHOGYESCHOOL