780 t h e a n n a l s o f k i n g t’a e j o
“At the end of the previous dynasty, however, all the Buddhist monks,
including those belonging to both the Doctrinal and Meditational Schools,
only coveted profit and reputation and vied to grab famous monasteries for
themselves. As a result, only one or two monasteries were left to practice
meditation and promote enlightenment. How could this agree with the orig-
inal intention of the government, which established Buddhist temples to
strengthen the nation and pray for blessings? National Preceptor Chin’gak
once said, ‘The practice of meditation renews the fortune of the nation, and
the study of great perfection of wisdom (Chiron)^6 suppresses the army of a
neighboring country.’ No one would believe that the preceptor deceives us
with his words. Why should he?
“I request that Your Majesty hereafter select leaders among those of the
Meditational and Doctrinal Schools who are outstanding in morality and
talent and have them oversee renowned monasteries both in the capital and
the provinces. Furthermore, let the one distinguished in meditation take
charge of teaching meditation as well as the tradition of the Meditational
School, and the one excelling in doctrine take charge of teaching Buddhist
scriptures as well as the rules and teachings of various masters. Then the
younger generation of the Meditational School shall study the Records of the
Transmission of the Lamp (Chuandenglu)^7 and practice chanting Buddhist
hymns, and those of the Doctrinal School shall also study Buddhist scrip-
tures and rules more systematically. If this happens, no temple will lack
monks who are distinguished in talent and virtue in the years to come.
“However, since it [Hŭngguk Monastery] was already designated as the
center (bonsa) by its name, all the famous monasteries both in the capital
and the provinces should be attached to it and supervised mutually, following
the example of Songgwang Monastery.^8 Then there will be no trouble inTechniques in Korean Sŏn Buddism” in Peter N. Gregory, ed. Tradition of Meditation in
Chinese Buddhism (Honolulu: University of Hawaii Press, 1986), pp. 199–242.- Chiron here probably refers to The Treatise on the Great Perfection of Wisdom
(Taejidoron) written by Long Shu, or Nagarjuna, a Mahayana scholar of southern India who
was presumed to have lived between 150 and 250 years c e. - A book written by Daoyuan, a Chinese monk of the Song dynasty. It sets the Zen tradi-
tion into family- like lineages transmitting dharma from one master to another through lines of
teaching heritage. (See Steven Heine and Dale S. Wright.) - Located in Sŭngju County in South Chŏlla Province, it is known as one of the three
major temples in Korea along with Haeinsa and T’ongdosa in Kyŏngsang Province. It was
originally established by monk Hyerin toward the end of the Silla Kingdom and was greatly
expanded by monk Chinul, or National Preceptor Pojo, during the reign of King Myŏngjong
of Koryŏ.