After independence, a struggle broke out between
celibate monks (pigusu ̆ng) and married clergy over
control of the monasteries, resulting in the schism of
the san ̇gha in 1962 into two denominations: the celi-
bate Chogye order and the much smaller T’aego order
for married priests. Although new sects such as
Ch’o ̆nt’aejong and Chin’gakchong arose during the
1960s, the Chogye order represents virtually all of Ko-
rean Buddhism today. It is administered by its national
office (ch’ongmuwo ̆n) based at the Chogye monastery
in Seoul. A comprehensive program of ordination and
training of monks is provided by four main Chogye
monasteries: Haeinsa, Songgwangsa, T’ongdosa, and
Sudo ̆ksa. Having separate quarters and facilities for
So ̆n meditation, doctrinal studies, vinaya studies, and
Pure Land recitation, these comprehensive monaster-
ies are called ch’ongnim(“grove of trees,” referring to
the large body of monks residing there), and they are
distinguished from other large and small monasteries.
In modern times, the Chogye order is organized on
the basis of three important levels of distinction. These
distinctions are by no means rigid, but they reveal the
nature and spirit of contemporary Korean Buddhism.
First, monastic communities of celibate monks and
nuns are distinguished from lay Buddhists, a distinc-
tion familiar throughout the Buddhist world. In Ko-
rea, a further distinction exists between the monks who
are engaged in cho ̆ngjin (meditation practice) or
kongbu(doctrinal study) and those who provide woeho
(external support) for them. The first group is devoted
to some form of spiritual cultivation, while the other
is responsible for the maintenance of the monastery,
food preparation, financial management, construc-
tion and repair of buildings, ritual services for lay Bud-
dhists, and other works. This distinction, which dates
back to the Choso ̆n period when Buddhism was per-
secuted by the state, is more than a division of labor;
it constitutes a nearly polar division within the
Korean san ̇gha, especially in large well-established
monasteries.
Monks devoted to study are further distinguished
in that some practice So ̆n in the meditation hall under
the guidance of So ̆n masters, while others study scrip-
tures and doctrines in the lecture hall. These two
groups do not have equal status because scriptural
study, which is expected of every monk, is regarded asKOREA
Lanterns on the river during the Buddha’s birthday celebrations, Seoul, South Korea, 1990. © Don Farber 2003. All rights reserved.
Reproduced by permission.