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JACQUELINEI. STONENIKAYA.SeeAgama/Nikaya
NINE MOUNTAINS SCHOOL OF SO ̆N
The Nine Mountains school of So ̆n (Korean, Kusan
So ̆nmun) is a comprehensive term referring to the nine
monastic centers of the Korean So ̆n school (Chinese,
CHAN SCHOOL), which were established from the
eighth through the ninth centuries. Each of the nine
schools takes its name from the mountain on which
its central monastery is located: Kajisan, founded by
Tou ̆i (d. 825); Silsangsan, founded by Hongch’o ̆k (fl.
826); Tongnisan, founded by Hyech’o ̆l (785–861); Sag-
ulsan, founded by Po ̆mil (810–889); Pongnimsan,
founded by Hyo ̆nuk (787–869); Sajasan, founded by
Toyun (797–868); Hu ̆iyangsan, founded by Chiso ̆n
Toho ̆n (824–882); So ̆ngjusan, founded by Muyo ̆m
(799–888); and Sumisan, founded by Io ̆m (869–936).
According to tradition, Chan Buddhism was first in-
troduced into Korea by the Silla monk Po ̆mnang (fl.
632–646), who putatively studied in China under the
Fourth Patriarch Daoxin (580–651), then returned to
Silla and transmitted the teachings to Sinhaeng (d.
779), who also went to China, where he studied under
Chigong (Chinese, Zhigong; 703–779), a Korean dis-
ciple of Puji (651–739), the second patriarch of the
Northern Chan school. Sinhaeng thus imbibed both
the “gradual teachings” of the Northern school and the
“sudden teachings” of the so-called Southern school,
passing them on to his disciples Chunbo ̆m (d.u.),
Hyeu ̆n (d.u.), and finally Chiso ̆n Toho ̆n (824–882),
who founded the Hu ̆iyangsan school in 879.
Though sectarian rivalries certainly existed, the un-
derlying kinship of the nine schools was recognized,
and they were referred to collectively as the Chogye
(Tsao-hsi) school, an allusion to Caoxi mountain, the
residence of the sixth patriarch HUINENG(638–713).
In point of fact, the Nine Mountains school was more
doctrinally diverse than the name would indicate. This
is because of the traditional emphasis placed on lin-
eage in Korean Buddhism: For a new school to be in-
cluded among the mountain schools, the founder had
to have studied in China first; if he belonged to a
mountain school before leaving for China, he was still
considered a member of that school on his return, re-
gardless of the new doctrine he brought back. A num-
ber of Nine Mountains adherents brought back new
doctrines that were taught and practiced in Korea but
were not given separate identities as schools.
One feature of Korean So ̆n is the dominance of the
“sudden teachings” of the so-called Southern Chan
school. Seven of the nine schools were founded by
monks who studied under first generation successors
of Mazu DAOYI(709–788), the founder of the Hong-
zhou school of Chan. Thus it was only natural that the
“sudden teachings” became the dominant doctrinal
feature of traditional Korean So ̆n. This orientation
continues in contemporary Korean Buddhism.See also:Chogye School; KoreaBibliography
Buswell, Robert E., Jr. The Formation of Ch’an Ideology in China
and Korea: The Vajrasamadhi-Sutra, A Buddhist Apocryphon.
Princeton, NJ: Princeton University Press, 1989.NINEMOUNTAINSSCHOOL OFSO ̆N