d) The Period of Spreading Out


But the above research met limits of development in the late Shilla Period. Exegetic studies replaced the earlier research which gave rise to new philosophy and theory, and exceptional writing, as was previously common, was hardly ever produced. Shilla Buddhism needed fresh stimulation and a new impetus to get it going again. This new dimension, one which differed radically from existing trends, was introduced by Shilla masters who had studied in China. It was Son (Ch. Chan, Jap. Zen, hereafter Zen). In particular, it came in the form of the Hung-chou School of Master Ma-tsu Tao-i (709-788), which can be traced to the Sixth Chinese Zen patriarch, Hui-neng (638-713), which denied all ideological studies, such as Avatamsa, and emphasized on sitting meditation. This dealt a powerful blow to the formal, scholastic schools of Buddhism which had fallen into the habit of dry academic pursuits.

During the Koryo Dynasty (918-1392), Zen philosophy was fully accepted and developed greatly. The founder of the Koryo Dynasty, King T'aejo, eagerly supported the movement and summoned many Zen masters who could be useful to the management of his new kingdom. Accordingly, after the foundation of Koryo, various philosophies overwhelmed current Buddhist studies, even though Koryo Buddhism intended to follow the tradition of Shilla Buddhism in principle. Therefore, the Shilla Buddhist studies carried out after the middle period were continued into Koryo and formed the basis of the new direction taken. Thus there was diversity in the studies. These included: Avatamsa philosophy and Yogacara and Vijnanamatravada philosophy were newly develop along with the sudden rise of Zen; Vinaya, Esoteric Buddhism and Shinin or thought of the Divine Seal evolved; and Ch'ont'ae (Ch. T'ien-t'ai) study suddenly became important.

Avatamsa was still the most representative study of the Koryo Period. Master Kyunyo (923-973) inherited the Avatamsa philosophy of Shilla Master Uisang and developed his own Avatamsa theory of "reconciliation of nature and characteristics." Master Kyunyo's Avatamsa philosophy was criticized by Master Uich'on (1055-1101) being biased in its view on doctrines. Master Uich'on adopted a new tendency of Chinese Avatamsa, and proclaimed the theory of dual practice of study and meditation, that is, that doctrinal studies and actual practice should be carried out together. Master Uich'on, on the other hand, went one step further and established the Koryo Ch'ont'ae School from the standpoint of dual practice of study and meditation.

It was at this time that the Ch'ont'ae doctrine and meditation, which had been studied from the early Koryo Period, became the main stream of the new philosophy. Besides Avatamsa and Ch'ont'ae, Yuga and Vijnanamatravada also became prominent from the reign of King Hyonjong (r. 1009-1031). But Master Sohyon (1038-1096), during the reign of King Munjong, did not continue in the tradition of Shilla Vijnanamatravada which had originated from Master Wonch'uk, but he turned towards the Vijnanamatravada philosophy of Chinese Master K'uei-chi, which claimed to be orthodox Chinese Vijnanamatravada.