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This article compares the precept revival movements in Korean and Japanese Buddhism in the early modern period. It examines how monks in both countries, in particular, in the Korean Hyujŏng lineage and the Japanese Shingon sect, restored and utilized the precept tradition to re-establish Buddhist identity in the midst of rapid political and social change. Although in different ways, Buddhism in the early modern period in both countries experienced state control and an anti-Buddhist milieu, making it difficult to maintain its religious identity. Various efforts were made to overcome this hardship, the most prominent of which was the precept revival movement. In the early 19th century, in Chosŏn Korea, Taeŭn and Paekp’a sought to restore the bhikṣu lineage by overhauling the bhikṣu ordination rituals through the “reception of the precepts through an auspicious sign” and “the reception of the ten wholesome precepts”, respectively, while in mid-to-late 18th-century Japan, the Shingon master Jiun advocated a return to the teachings of Śākyamuni through the Shōbō-ritsu movement. While both countries focused on precept revival as a way to solidify Buddhist religious identity, Korea emphasized the restoration of the bhikṣu lineage, while Japan, especially in the Shingon-shū, emphasized a return to the fundamental teachings of the Buddha. These differences stem from the unique historical backgrounds of the two countries and the distinctive developments of their Buddhist traditions. By comparing the precept revival movements in both countries, this study examines how different precept traditions influenced the identity of East Asian Buddhism in the early modern period and how these efforts have been fundamental in maintaining Buddhist orthodoxy into the modern era. Full article

Ordination can be said to be the core of Buddhism and maintaining this tradition is the key to maintaining Buddhism. This was the realization of the monastics in early 19th century Korea such as Paekp’a (1767–1852), Taeŭn (1780–1841), and Manha (d.u.) who were the pioneers in reviving the ordination tradition at a time when the saṃgha must have suffered a severe decline of this all too important tradition. Among these three monks, there were some commonalities such as the common geography of Chirisan area in the Hoam region where they started this movement and the fact that Paekp’a and Taeŭn, belonged to the Pyŏngyang lineal clan, the lineal descendants of the great masters Hyujŏng and P’yŏnyang. The effort to revitalize the ordination tradition by Paekp’a and other monks were successful in establishing their lineal clan and, at the same time, significantly contributed to securing their lineage within the history of Korea Buddhism. However, because Paekp’a’s method of the ten wholesome precepts was seen to be different from the traditional methods of ordination, its influence was. Taeŭn’s methods, on the other hand, by borrowing notions from the Brahmā’s Net Sutra which allowed monks to revitalize their lineal clan through one’s own effort, drew support from eminent monks and became widely practiced. Similarly, the lineage that was formed by Manha by traveling to China on being recognized for its legitimacy came to be established as part of the mainline of Korean Buddhism. While such methods were successful in responding to the dire situation of the early 19th century, this movement also provided the foundation for the continuation to the modern period the traditional orthodox lineage that was started some 300 years earlier. Full article