Abstract

Up to the early part of the Joseon period (1392–1910) lecture halls and meditation halls were maintained by the monasteries of the doctrinal and meditational schools, respectively. When the samgha became consolidated into the Seon (Zen) school in the late Joseon period (1600–1910), doctrinal learning was incorporated as part of the three gates of cultivation—meditation, doctrinal studies, and chanting the name of the Buddha Amitābha—which maintained the importance of the three traditions. In the 18th century, Pure Land practices became popular so that assemblies for chanting the name of Amitābha were formed in many areas. This trend continued, and later in the 19th century, Buddha recitation halls became common at monasteries. It was not uncommon for monastics in late Joseon to study at a lecture hall after receiving their precepts and thereafter enter a meditation hall for Seon practices. In the late years of life, he or she would either spend time practicing chanting the name of the Buddha Amitābha at a secluded temple or practice with laypersons. In this way, lecture halls and meditation halls coexisted, providing the backdrop for active debates on meditation and even the nature of the mind. Such context gave way to new developments in practice and thought in Korean Buddhism of the 19th century.