The Buddhist relationship between China and Korea began in the 4th century BC, that is, the era of the Three Kingdoms of Korea (also known as the Three Han Dynasties: Koguryo, Silla and Baekje). In the eighth year of Jianyuan (372), Qianjian sent envoys and monks to send Buddha statues and scriptures to Koguryo, and King Koguryo sent envoys to thank him. In the second year of Yue (374), A Daoshi, a monk of the Qin Dynasty, went to Koguryo again. The following year, Koguryo built Xiaomen Temple and Yiweilin Temple to live by the way and Adao. It is the beginning of Buddhism in Korea (Biography of the Three Kingdoms Koguryo). But before that, Koguryo also had some Buddhist believers who returned to China with Buddhists. For example, Biography of the Eminent Monk contains four books by the famous eminent monk Zhidun in the Eastern Jin Dynasty (3 14 ~ 366) and the Korean Taoist priest, and describes the features of Zhu Qian (Chen Fa) in Yangshan, a single county (now Shengxian, Zhejiang). This shows that the relationship between Chinese and Korean folk Buddhism has long existed. At the end of Song Dynasty and the beginning of Qi Dynasty, Dao Lang, a Korean monk, came to Dunhuang, learned three theories from Tan Qing, and traveled in China. Later, Qi Yu Jianwu Zhong (494 ~ 497) went to Jiangnan, lived in Zhongshan Caotang Temple and climbed the mountain. He inherited the laws of Huanglong (present-day Jilin) and spread the three doctrines of Roche. At that time, Shi Cheng had many famous teachers. Dao Lang criticized Shi Cheng on Three Theories, and Zhou Yong, a famous person, also learned from him. In the eleventh year (5 12), ten teachers, including Paiji monk, Huaisheng monk in Zhongsi Temple and Linggen Temple, patted the mountain and got three opinions from Lang. Therefore, Liang Wudi gave up the theory of achievement and wrote a chapter on Mahayana (see Biography of Monks and Biography of Statues). This shows the contribution of early Korean scholars to Buddhism in China.

On the other hand, in Baekje in the southwest of Korea, according to the records in Volume 18 of the Three Kingdoms, in the first year of King Baekje Pillow (in 384, the ninth year of Emperor Xiaozong of the Eastern Jin Dynasty), the Hu monk Moronanta came to Baekje from the Eastern Jin Dynasty, and the following year he founded a Buddhist temple in Hanshan, the capital of China, with ten monks, which was the beginning of Baekje Buddhism. Since then, Buddhism has gradually flourished. In the seventh year of Datong (54 1), Baekje sent an envoy to Liang to seek nirvana and other peace makers (see the biography of the Three Kingdoms Baekje, Volume 54). At that time, Baekje Buddhism flourished, and there were many Buddhist nuns in the temple (see Book of the Week, Volume 49).

Buddhism was introduced to Silla area in southeast Korea earlier, and Silla monks came to China to study earlier. In the third year of Taiqing (549), Liang Wudi sent envoys to Silla to send the Buddhist relics to Silla together with Juede, a high-ranking monk in Silla. King Zhenxing of Silla personally led hundreds of officials to meet Xinlun Temple. Later, in the sixth year of Tianjia (565), he sent envoys to Silla to communicate with monks and others, and sent more than 1,700 volumes of Historical Records (Biography of the Three Kingdoms Silla).

The Sui Dynasty unified the Central Plains, promoted Buddhism, and built stupas in various states of the country, which were widely supported. At that time, the envoys of Korea, Baekje and Silla also asked the Sui Dynasty to return the stupa to their own country to show their support (Volume 17 of Guanghong Mingji). At that time, many monks from the Three Kingdoms studied in China. Among them, Shaman Xuanguang and Silla people came to Sui for sightseeing and meditation. Once I climbed Mount Heng, I met Huisi, and was deeply influenced by Fahua's happiness, so I got Huisi's seal. From then on, I moved to the south of the Yangtze River, got my own boat, and carried it back to Mount Weng in Xiongzhou. Zhuoxi became Brahma Temple, which won people's hearts (Volume 18 of Biography of Song Monks). Samboluo, a Koguryo, came to Jiangnan to learn Buddhist scriptures, and then went to Tiantai Mountain to ask the wise men for meditation. He walked on the roof of the Tiantai Huading day and night, never coming out of the mountain for ten years or six years, and then showed his silence in the lower hall of the Qing Palace (Volume 17 of Continued Biography of Monks). Shaman Yuanguang, whose real name is Park, was born in Silla. He was twenty-five years old and came to Jinling by boat. His disciples in Wen Zhuangyan Temple said that he was a Taoist and invited Abatti Giresse Concorde: I would like to return to Buddhism and get my reward. Since then, I have traveled and lectured everywhere, accepted whispers, and learned a lot from the three Tibetan scriptures of Shicheng and Nirvana. I traveled to Tiger Hill to teach believers Shi Cheng and Prajna. The audience was very happy, and more and more people changed their beliefs. Emperor Kaizhong of Sui Dynasty once again went to Chang 'an to preach "On Photography" and gained a wider reputation. When his country heard about it, it invited it back: Emperor Yangdi wanted it, and if he wanted it, he ordered it to go back to his hometown. After Guangming returned to China, he worshiped in the ruling and opposition parties and gave alms widely (volume 13 of Continued Biography of Monks). An Hong, a shaman from Silla, came to China in 576, the fifth year of the Northern Zhou Emperor Jiande, and invited two shamans, Pimoro and Nongjiatuo, who were also in Khotan, to return to China and return the Shurangama Sutra, the Yi Sheng and the Buddhist relics. Shaman Meiji, a native of Silla, came to China in July (585) and studied abroad for seventeen years. In September of the second year of Sui Renshou (602), he returned to China with the country and was honored as a great virtue by the king. Shaman Tanyu, a native of Silla, came to Sui to protect the law in the 16th year (596), and returned to China with Huiwen in March of the first year of Daye (605) (see The Biography of Silla in the Three Kingdoms). Guan Hui, a monk, was born in Korea. He studied the History of the Three Kingdoms in Suijiaxiang Temple from Ji Zang, then returned to China, moved to Japan, and lived in Yuanxing Temple. He was the founder of the History of the Three Kingdoms in Japan (The Interpretation of Yuan Heng, Volume 1). At that time, a large number of Samoans from the three countries of Korea were studying in China. The Sui Dynasty gave them a warm reception and invited famous German scholars to teach. According to the records in Volumes 13 and 15 of Biography of Monks, they were called into the Cracked Han Temple to give lectures to Korean scholars in the tenth year of Daye (6 14). You can imagine the grand occasion of reading at that time.

At that time, the Three Kingdoms yearned for Buddhism and culture in China. In the eighth year of Wude in the early Tang Dynasty (625), Liu Rong, korean king sent people to pray for Buddha (The Story of the Three Kingdoms Silla). Later, in the 26th year of Kaiyuan (738), Silla invited people to study and teach in China (Book of Old Tang Dynasty 199). Especially in the late 7th century, during the unification of Silla, the friendship between Korea and Tang Dynasty became closer. According to the five-year records in the Heritage of the Three Kingdoms, in the first year of Wang Xiaozhao in Silla (692, nine years in Tang Zhongzong), Baode Temple was built to pray for the Tang Dynasty. In the north of Chuzhou (Huai 'an, Jiangsu) in the Tang Dynasty, there are many Xinluofang and Xinluoyuan along the coast of Jiangsu and Shandong today. It is conceivable that Silla entered the Tang Sangha at that time. Therefore, in the seventh century, during the upsurge of Tang Priest's Buddhist scriptures in the West, Samana Silla also went with him. For example, the Book of Changes "Biography of Great Monks Seeking Dharma in the Western Regions of Datang" lists eight monks Silla and Koryo.

Buddhism was formed in the Tang Dynasty, among which Silla and Koryo monks were the most prominent. First of all, in the three debates, a North Korean shaman Daodeng came to Chang 'an in the second year of Zhenguan (628). After Guan Hui, he was circulated in Jiaxiang Temple as a secret letter of Ji Zang's three debates, and then went to Japan to live in Yuanxing Temple, where he lived in exile (Volume 72 of Biography of Monks in the Dynasty).

In terms of kindness, there is a fairy cloud, a Silla man, who went to study in the Tang Dynasty in his early years. Please explain the theory of the size of the classics, which was highly valued by sages at that time. In the summer and June of the 19th year of Zhenguan (645), he was called to Hongfu Temple to participate in Xuanzang's translation field, where he served as a righteous monk. After that, he followed Xuanzang, studied translation and accepted Xuanzang's translation of "On Da Pi Po Sha". Finally, I translated "Da Pu Ruojing" in Yuhua Palace Temple and wrote an essay, which has been involved, and is one of the four feet of Lingmen. He is the author of Yoga and Knowledge-only Studies. Yuan Ce, formerly the grandson of Silla, became a monk in his early years and was full of wisdom. When Zhenguan came to Chang 'an in the early years, Emperor Taizong cherished his sensitivity and gave him a decree to live in Yuanfa Temple and learn Pipa Xing and Shicheng. In the later period of Zhenguan, Genjyo Sanzo went to the Western Ocean and returned to China. As soon as he saw it, he learned from yoga and knowledge, and later he was called the great virtue of Ximing Temple. Silla scholars are prominent in the circle test, and they have the testimony of winning the village. Shengzhuang entered the Tang Dynasty in his early years and later became a great merit of Dajianfu Temple in Tang Jing. In his later years, he participated in the Yijing translation field as a witness. He is the author of Drunken Life Wang Ji, Sanskrit Collection, Cheng Weizhi's Theory of Juejue, Miscellaneous Collection, Daji, etc. Zheng Tao learned from circle survey for a long time, and returned to China from the astronomical map of Tang Dynasty in the second year of longevity in Wuzhou (693). He is the author of Outline of Cheng Weizhi's Studies, Essentials of Cheng Weizhi, Dilemma of Argument, Dilemma of Argument, Debate of Argument and Dilemma of Prajna. Shaman Silla followed Jiing and studied Mahayana in his own country, learning the true knowledge of Xuanzang. However, people think it is not quantitative. In the year of Ganfeng (666 ~ 667), Xuanzang was attached to Chang 'an because of his country, and Xuanzang had been dead for two years. Kui Ji saw it and praised it. Jing also wrote Material Bamboo Slips of Beijing University of Technology, Materialistic Bamboo Slips of Idealism, and Notes on the Cause. Shaman Daolun, from Xinluo Xinglun Temple of Kui Ji School, wrote 24 volumes of Yoga Lun Ji according to Kui Ji's A Brief Edition of Yoga and with reference to his own scholars Yuan Ce, Jing Shun and Yuan Xiao. Samoans of Silla, Zhi Feng and Zhi Luan, entered the Tang Dynasty in the third year of Wu 'an (703), only studied knowledge under Puyang, and then went to Japan to practice law and doctrine. Another disciple, Taixian Silla (Great Sage, who came out of the gate), is a versatile and knowledgeable person, especially considerate, and all the young students in Liaodong have been trained with him. His works include Hua Yan, King Kong Prajna and other classics, Yoga and Mahayana Historic Sites, Collection of Cheng Weizhi's Studies, Cheng Weizhi's Perception, Outline of Yoga Theory and Discussion on the Connotation of Belief Theory and other 42 books. It is obvious that he is in Hongchuan. His book was introduced to China.

In the aspect of Hua Yanzong, there was a difference (625 ~ 702), a native of Xinluo Jilin Province. Ingram Wei, a gifted monk, became a monk in the first year of Longshuo (66 1). He followed the Tang envoys from Silla to Xigui to Chang 'an, and then to. He learned the wonderful purport of Hua Yan from Yan Zhi, and studied it with the sages, and wrote a volume of Hua Yan's boundary map. In the second year of Xianheng (67 1), he returned to China and founded the pumice temple in Taibai Mountain. His disciples gathered and he was honored as the ancestor of Huayan in the East China Sea. In the ninth year of Tang Zhongzong (692), Fazang returned to Silla with his disciple Shengquan. Tang gave him a book and copied it to Hua Yan Ji and Ji Jiao. When I was recorded by Fazang, I secretly discussed it. Ten days later, I went out, ordered my disciples to give an inspirational lecture, and declared that' those who learn from me will hide the public and give it to others'. It has become the story of Goodman's biography Hua Yan, which is widely circulated between China and South Korea. At the same time, Yuan Xiao, a monk in Silla, studied the Huayan Sutra intensively, and wrote such classics as Huayan, Lengga and Jinguangmingjing, as well as Huayan Sutra, Beijingzongyao and Letters. His works, such as On Relief Letters, were introduced to China at that time, and Tang Chengguan got the Relief Letters and Relief Righteousness in Haidong collected by the French in Huainan (see Volume 5 of Biography of Song Monks), which was written by him.

On the legalist side, there is Samana Silla who treats Tibet well. In the twelfth year of Zhenguan (638), he led more than ten people, including Master Shi Monk, to study and was treated with courtesy and comfort. Tzu Chi, a man of temperament, was warned by four people. In the seventeenth year of Zhenguan (643), he wanted to return to China, and Emperor Taizong gave him clothes and colorful satin. Magnetic storage was also set as a national lent in Hongfu Temple, which took eight people. In addition, due to the incomplete national scriptures, I asked to return a Tibetan scripture and a Buddha statue in the Tang Dynasty to China. This is the beginning of Sanzang in Korea. After Ci Zang returned to China, he was promoted as a great country, lived in Huang Fen Temple, and promoted Buddhism. In the Tang Dynasty, there were many monks who studied Silla, and their precepts were widely circulated in Yu Haidong at that time.

In Zen Buddhism, it is said that Silla Samana Farang entered the Tang Dynasty in the middle of Zhenguan and got the news of the four ancestors. Farang's Silla disciple nobuyuki (704 ~ 779) also traveled across the ocean to the Tang Dynasty, where he studied with Zhikong (a disciple of Shen Xiu) at Tangxing Temple in Chang 'an, and then returned to China to spread Zen. According to the records of Deng Chuan in Jingdezhen, the successor of Huaiyang in Nanyue was a monk named Silla Benru. The legal successors of Xitang Zhizang are Zen master Jilin, Zen master Xinluo Hui (Zhe) and Zen master Xinluo Hongzhi (one participated in the work as a flood). Moral Zen master, Dezong Jianzhong entered the Tang Dynasty in the fifth year (784). In the thirty-seventh year of Tang Dynasty, he saw Xitang Zhicang and Baizhang Huaihai, and returned to China in the first year of Changqing, Mu Zong (82 1), becoming the ancestor of Jiazi Mountain in Haidong (see Zutang Collection and Zen Treasure Record). Zen master Hui (Zhe) entered the Tang Dynasty in the ninth year of Yuanhe (8 14), lost his wits in Jigongshan, went to Fusha Temple in Xizhou for three years, and then returned to Silla in four years (839), where he became a Zen master. Master Hongzhi is the ancestor of Shidangshan in Haidong (see Collection of Ancestors' Hall, Volume 17). Zhou Pu Magu Mountain Boucher's successor is Zen master Silla Wuran. In the first year of Changqing (82 1), he accompanied Wang Zixin to the Tang Dynasty, went to Xiangshan Temple to listen to Hua Yan, and then went to Luoyang Beikeji to ask Yu Ruman. Later, he went to visit Boucher of Puyi and left a deep impression. Huichang returned to China in the fifth year (845), and made great contributions to the clan style, with 2,000 disciples, becoming the Sect of Living in the Holy Mountain (see the Collection of Ancestors' Hall, Volume 17, Record of Zen Treasure). Zhou yuan's legal heir is the Zen master Shunzhi of Wuguan Mountain in Silla. In the 12th year of Dazhong (858), he traveled across the ocean with Ambassador China to the Tang Dynasty and returned from the mountains to learn French, which was the first biography of Yang Zong in Silla (see Zutang Collection, Volume 20). In the Tang Dynasty, other monks from Silla came to China to study Zen, including Yuxuan, Jueti, Daojun (one is Daoyun), Pinri (one is Brahma), Jiazhi, Zongyan, Damao, Zhong Yan, Zhiyishan, Qinzhong, Hangji, Qingxu, Jincang, Qingyuan, Wolong, Yan Rui, Daling, Dawei and yunzhu. Among the Zen masters in Silla and North Korea, China's "Deng Chuan Lu" of Zen also selected some quotations. In addition, there were many monks who came to China from Korea to study Zen in the late Tang and Five Dynasties. They all made achievements in their studies and returned to China to spread their knowledge. This shows the close relationship between Zen Buddhism in China and South Korea.

In tantric religion, Saman Silla entered the Tang Dynasty in the sixth year of Zhenguan (632), and returned to China in the ninth year of Zhenguan, and founded Guangjin Temple, the founder of Shen Yin in Haidong. Another Silla Samoan, Huitong, also entered the Tang Dynasty at that time, and Linde returned to China in 665 (see Volume 5 of the Heritage of the Three Kingdoms). Another Samana Silla entered the Tang Dynasty at dawn to study esoteric Buddhism. In March of the third year of the solar calendar (700 years), she wanted to return. Please take the locked Tripitaka back to her country (Volume 9 of Kaiyuan Buddhism Record). Another Silla Samana Hui Chao entered the Tang Dynasty with a weak crown. In the seventh year of Kaiyuan (7 19), King Kong came to the East as a teacher here. Later, he crossed the South China Sea by boat, learned from disciples and other countries, traveled to the holy land in five days, crossed the Ling Mountains, and returned to Anxi in the fifteenth year of Kaiyuan (727), where he wrote three volumes of Biography to the Fifth Day. He also learned the secret method with the sum of King Kong, and was brought into the field of translation, and the pen was translated. In the first year of Jianzhong (780), Berdyj, Wuyuan, Wutai Mountain, wrote the Three Secrets of Yoga for all Tathagata religions and described their secret meanings. In the fifty-four years before and after, he made a lot of contributions to the spread of Tantric Buddhism. At the same time, there was Ilya, a Tang priest, who studied with Xu Bodhi and hid his fetus in Sinha, and later went to Silla and Hongbu Tantra.

In addition, Silla monks who went to school in the Tang Dynasty, including Saman, were originally Prince Silla. They came to the Tang Dynasty in the 16th year of Kaiyuan (728) and were called to the Zen Temple by Xuanzong. Later, he went to visit the Zen master in Shuzhong. When Xuanzong entered Shu, he was welcomed into the inner hall to present a gift. In the first year of Zhide (756), he died at the age of 77 (Volume 19 of Biography of Song Monks). Saman, also the son of King Silla, traveled across the ocean to the Tang Dynasty, wanted to visit Tianzhu in Khotan, then turned to Helan Mountain and stopped in Mao Qi. Su Zong couldn't stand the call-up, so he ordered Guo Ziyi to come to the Imperial Palace to help him, but he failed to return to the mountain, so he was silent (Volume 21 of Biography of Song Monks). Silla's monk Dizang was originally a Silla royal family. In the middle of the Tang Dynasty, he crossed the sea to China and arrived at Jiuzi Mountain (now Jiuhua Mountain) in Chiyang (now Qingyang, Anhui). He sat alone at the party, and all the local people were convinced and admired. In the 19th year of Zhenyuan (803), he was accused of public silence, and his body was buried in a stone letter. After three years, it will not rot, and the group respects it as a treasure Buddha. Its mountains are called hidden spiritual traces (Biography of Song Monks, Volume 20, Records of Jiuhuashan, etc.). ).

Buddhism flourished when Korea was in the Koryo dynasty. According to the records in Volume 18 of the Buddhist Collection, hundreds of volumes of Records of Jing Zong and Poems written by Zhijue Yanshou of Yongming Temple in Hangzhou were sent to Haidong, and Wang Lan, the Korean Guangzong, instructed his disciples and sent them gold robes, amethyst beads and gold bath pots. Thirty-six people, including South Korean Zen master Zhizong, also entered wuyue first and then went out, personally bearing their marks. After returning to China, they turned over a new leaf and were rumored to be practicing Buddhism. At that time, China destroyed Buddhism in Tang Wuzong, and many Buddhist classics were lost in the war between the late Tang Dynasty and the Five Dynasties, while many China classics were preserved in North Korea. In the second year of Qing Dynasty in the late Tang Dynasty (935), Samson Siming went to North Korea, Baekje and other countries to seek rooftop education, which was accepted by North Korea and sent Li Renri to send his teacher back to wuyue in the west (Volume 22 of Buddhist Biography). Later, in the first year of Song Jianlong (960), Qian Chu, king of wuyue, wrote to North Korea, asking for the Collection containing 50 kinds of treasures. The following year (96 1), King Guangzong of South Korea sent a monk to wuyue to observe the Dharma, but he personally taught the Dharma. He is completely convinced and takes propriety as his teacher. He stayed in Luoximen for ten years, that is, he was silent in the local area and wrote a volume of four religious documents, which was the name of Taizong. At the same time, Baoyun Yitong, the sixteenth ancestor of Emperor Taizong, was originally a Korean, and was educated in Huayan and Qixin. Jin Tianfu (936 ~ 943) came to China (Han and Zhou Dynasties). I visited Tiantai first, lived in Deshaomen, received Luoxi education for a long time, and was proficient in a round meal. When he wanted to return to China from Siming, the county magistrate Qian (the son of King wuyue) delayed asking for advice and asked him to be a Buddhist tutor and stay in the local area to preach. Since then, Yitong has promoted the teaching concept for decades in eastern Zhejiang. Emperor Taizong's manners and obedience were under his command, and many scholars were educated. Song Duan died at the age of 62 in 988.

In the early Song Dynasty, the newly carved Tripitaka was completed in Chengdu. After it was printed, in 989, in the second year of Song Taizong, Koryo became a sectarian monk and you could write a book for the Tripitaka, which was immediately given by Emperor Taizong, and you were given purple clothes (Volume 487 of History of the Song Dynasty). In the first year of Chunhua (990), North Korea sent Korea to the Song Dynasty to ask for Buddhist scriptures, and got a newly printed anthology, which was returned in April the following year. Emperor Chengzong of South Korea personally welcomed him into the inner hall, asked the monks to read it, and ordered an Amnesty. In October of the same year, Bai Sirou, a bachelor of Hanlin, was sent to thank the classics (Volume 3 of History of Korea). In the first year of Zhenzong (1022), he also sent an envoy to Korea to return Han Zuo to the Buddhist scriptures (volume 4 of the same history). In northern China, the official version of the Tripitaka was also newly engraved in Liao Xingzong (103 1 ~ 1054). In the ninth year of Qing Dynasty in Liao Daozong (1063), a newly printed Tripitaka was presented to. At that time, Korea had friendly exchanges with Song and Liao Dynasties. During the summer and April of the first year of Yuanfeng in Song Shenzong (1078), Emperor Wenzong of Korea set up temples in Lindong and Dayun to celebrate the birthday of the Song Emperor. In the sixth year of Yuanfeng (1083), in the spring of March, Emperor Wenzong of Korea ordered the prince to welcome the Song Tripitaka to Guo Kai Temple and still set up an Dojo to pray (Volume 9 of General History). In the same year, Emperor Wenzong was critically ill, ordered Ming Zhou to build a tower in January, and sent Dr. Zuo Yang Jinglue to pay homage to the monks in North Korea, and set up an Dojo in Wenzong Lingdian (History of Song Dynasty, Volume 487, History of Korea, Volume 9). It can be seen that the two countries were cordial in Buddhist relations at that time.

Yi Tian, a Korean monk, was originally the fourth son of Korean literate Sect. He became a monk in Tong Ling Temple in 1 1 and studied China's strict religious concept. Later, he was named the Monk Sect of the World. In the eighth year of Song Yuanfeng (1085), he led disciples Shoujie and others to study Buddhism in China, presented scriptures, and was introduced by Song Zhezong, so that he lived in the Seven Saints Temple. The first chapter of Xi 'an, China was lost when it was sparse for a long time. Thanks to Yitian's persistence, it was re-disseminated. Yi Tian was also taught by Tianzhu Temple the idea of Tiantai Sect, and was told to follow the original plan of Ganoderma lucidum, and was also taught by the book "Four Lessons for Money Capital". You can swim the Buddha's length and build a tower of honour and virtue. In the first year of Yuan You (1086), 1000 volumes of scriptures were requested by Tong Tong, who returned to North Korea with his country's ambassador, and Daihiro gave birth to the teachings of Tiantai, and demanded that all the obtained scriptures be published. He also sent Jin Shusan's translated 180 volumes of Hua Yan Jing to Yin Hui Temple in Qiantang. Yin Hui Temple was specially built to hide it, so it is commonly known as Yin Hui Temple as Koryo Temple. In the third year of Yuan You (1088), Jingyuan died in Yinhui Temple, and Yitian sent Shoujie to Song to support him in front of his tower. Yi Tian is the author of a new collection of religions, Yuan Zong Lei Wen and Da Jue Shi Guo Selected Works.

During the Yuan Dynasty in China, Korean monks were good at writing the Golden Classics. In the 27th year of Yuan Dynasty (1290), Yuan Shizu sent an envoy to North Korea to write scriptures. At that time, one hundred monks from North Korea led by Hui Yong entered the Yuan capital, stayed in Qingshou Temple and wrote Tibetan scriptures in earth gold. Hui Yong also talked about the "Wang Ren Jing" of Wan 'an Temple. The following year, when The Golden Tripitaka was written, Yuan Di gave it a generous gift and sent it back to his own country. Later, in the first year (1297) and the sixth year (1302), Yuan Di sent envoys to North Korea to write scriptures. In the ninth year of Dade (1305), Yuan Shi suddenly went to North Korea without spending any money, but he still chose one hundred monks to go to Yuandu together. In the third year of junior year (13 10) and the third year of Shunshun (1332), South Korea sent envoys to the Yuan Dynasty and presented Buddha paintings (Korean History, 30-36 volumes). It can be seen that Korean Buddhist scriptures and paintings were highly valued by China at that time.

At that time, Ming Ben promoted Zen Buddhism in Tianmu Mountain, and Wang Zhang, the prince of Korea in Yuan Dynasty, entered Tianmu Mountain in September of the sixth year of Yan You (13 19), determined to consult Ming Ben (Biography of Monks in Southern Song Dynasty). At the same time, the shaman Pangu of Hangzhou Temple is well versed in history, and Xu is a famous Korean master. He wrote a book about Huiyu Temple. Please tell me the general idea of Hua Yan (Volume 1 of Biography of the Honorable Master of Daming). At that time, Shao Qiong, a Zen monk in the south of the Yangtze River, went to Korea in the eighth year of Yuan Dade (1304). The king of South Korea welcomed him and invited him to give lectures at Shouning Palace. Monks in Korea are all resourceful, studying Zen and practicing further rules and regulations, which is very enlightening.

At that time, Korean shamans came to China to seek dharma. Pu Yu (130 1 ~ 1382), a Buddhist monk, entered Yuan Dynasty in Zheng Zhi for six years (1346) and lived in Yanjing Daguan Temple for knowledge. The following year, he went to Wu Xia in Huzhou to see the stone house, where he got a heart-shaped seal. When Puyi returned to Yanjing from Jiangnan, Yuan Shunzong asked him to hold a ceremony in Yongning Temple and gave him a gold coat. Zheng Zheng eight years (1348), he was sent back to North Korea. There is also a Korean Zen monk, Qin Hui, who entered the Yuan Dynasty in Zheng Zhi in eight years. He went to Fayuan Temple in Yanjing to participate in Brahma's finger pointing, and went to the forest of Pingshan in the south of the Yangtze River, which was printed by him. He also visited Putuo Mountain and Wang Yu Temple to realize the glory of light, snow window, no phase and dead wood. What's more, I went to Youlong Mountain in Wuzhou to participate in Qianyan, and was allowed to enter the room to receive telepathy; Back in Yanjing, I lived in Guangji Temple according to the imperial edict of Shunzong, and the gift was very thick. After that, he visited famous mountains and returned to Korea in the 18th year of Zheng Zhi (1358), where he was greatly enlightened and honored as Julian Waghann. In the 24th year of Zheng Zheng (1364), another Korean monk, Jian Xi, went to Yuan by boat to seek knowledge. When he visited Feng Wan in Sheng 'an, he returned to China to spread the Zen method of Zhongfeng and was honored as a Buddhist. In the 13th year of Zheng Zhi (1353), another Zen monk from North Korea surpassed himself and entered Yuan Dynasty. He went to Fayuan Temple, Fayuan Temple to learn from Confucius, and even traveled to the jungles in the north and south, visiting the Buddhist temple, and made great progress in his studies. I went back to Yanjing to see Qin Hui, stayed for a few years, was taught by the heart, and returned to China to preach Buddhism in 16 years. At this time, China perished the Yuan Dynasty, and the South Korean Lee Dynasty, which represented the Koryo Dynasty, also rose. Since then, it has been revered as Zen by Korean ancestors and regarded as Julian Waghann.

Since the Ming and Qing Dynasties, although there is nothing particularly memorable between Buddhism in China and southern China, during this period, the atmosphere of Confucianism, Buddhism and Taoism in North Korea, the cultivation of Zen and purity, the consistency between teaching and Zen, and so on. In the Buddhist world, it is also roughly the same. It can be seen that the relationship between Buddhists in China and South Korea has been close since ancient times.