Redigerer Goryeo (avsnitt)

=== Religion ===
==== Konfucianisme ====
{{Se også|Koreansk konfucianisme}}
[[Gwangjong av Goryeo|Keiser Gwangjong]] etablerte [[Gwageo|en nasjonal eksamen]]  for statstjenestemenn. [[Seongjong av Goryeo|Keiser Seongjong]] var en nøkkelfigur for å etablere konfucianismen i Korea. Seongjong etablerte [[Gukjagam]], landets øverste utdanningsinstitusjon. Til dette kom etableringen av [[Seonggyungwan]] i 1398.

==== Buddhisme ====
{{Se også|Koreansk buddhisme}}

[[Fil:Goryeo Jijangbosal.jpg|left|thumb|Maleri av Ksitigarbha]]
Buddhism i middelalderens Korea utviklet seg med støtte fra staten.<ref>Vermeersch, Sem. (2008). ''The Power of the Buddhas: the Politics of Buddhism during the Koryŏ Dynasty (918-1392),'' p. 3.</ref>
<!---under arbeid, fortsett gjerne
Til å begynne med var de nye Son-skolene ansett som radikale og farlige. Til å begynne med møtte skolenes grunnleggere betydelig motstand og ble undertrykket av Gyo-skolen som ble støttet av kongens hoff. The struggles which ensued continued for most of the Goryeo period, but gradually the Seon argument for the possession of the true transmission of enlightenment would gain the upper hand. The position that was generally adopted in the later Seon schools, due in large part to the efforts of '''[[Jinul]]''', did not claim clear superiority of Seon meditational methods, but rather declared the intrinsic unity and similarities of the Seon and Gyo viewpoints. Although all these schools are mentioned in historical records, toward the end of the dynasty, Seon became dominant in its effect on the government and society, and the production of noteworthy scholars and adepts. During the Goryeo period, Seon thoroughly became a "religion of the state," receiving extensive support and privileges through connections with the ruling family and powerful members of the court.

Although most of the scholastic schools waned in activity and influence during this period of the growth of Seon, the ''[[Hwaeom]]'' school continued to be a lively source of scholarship well into the Goryeo, much of it continuing the legacy of [[Uisang]] and [[Wonhyo]]. In particular the work of '''[[Gyunyeo]]''' (均如; 923-973) prepared for the reconciliation of Hwaeom and Seon, with Hwaeom's accommodating attitude toward the latter. Gyunyeo's works are an important source for modern scholarship in identifying the distinctive nature of Korean Hwaeom.

Another important advocate of Seon/Gyo unity was ''[[Uicheon]]''. Like most other early Goryeo monks, he began his studies in Buddhism with the Hwaeom school. He later traveled to China, and upon his return, actively promulgated the ''[[Cheontae]]'' (天台宗, or ''[[Tiantai]]'' in Chinese) teachings, which became recognized as another Seon school. This period thus came to be described as "five doctrinal and two meditational schools" (''ogyo yangjong''). Uicheon himself, however, alienated too many Seon adherents, and he died at a relatively young age without seeing a Seon-Gyo unity accomplished.
[[File:Goryeo Seobun.jpg|160px|thumb|Gwangyeongseopum Byeonsangdo, Goryeo buddhist painting.]]
The most important figure of Seon in the Goryeo was ''[[Jinul]]'' (知訥; 1158–1210). In his time, the sangha was in a crisis of external appearance and internal issues of doctrine. Buddhism had gradually become infected by secular tendencies and involvements, such as fortune-telling and the offering of prayers and rituals for success in secular endeavors. This kind of corruption resulted in the profusion of increasingly larger numbers of monks and nuns with questionable motivations. Therefore, the correction, revival, and improvement of the quality of Buddhism were prominent issues for Buddhist leaders of the period.

Jinul sought to establish a new movement within Korean Seon, which he called the ''"[[samādhi]] and [[prajña|prajñā]] society"'', whose goal was to establish a new community of disciplined, pure-minded practitioners deep in the mountains. He eventually accomplished this mission with the founding of the Seonggwangsa monastery at Mt. Jogye (曹溪山). Jinul's works are characterized by a thorough analysis and reformulation of the methodologies of Seon study and practice. One major issue that had long fermented in Chinese ''[[Zen|Seon]]'', and which received special focus from Jinul, was the relationship between "gradual" and "sudden" methods in practice and enlightenment. Drawing upon various Chinese treatments of this topic, most importantly those by '''[[Zongmi]]''' (780-841) and '''Dahui''' (大慧; 1089–1163), Jinul created a  "sudden enlightenment followed by gradual practice" dictum, which he outlined in a few relatively concise and accessible texts. From Dahui, Jinul also incorporated the ''gwanhwa'' (觀話) method into his practice. This form of meditation is the main method taught in Korean Seon today. Jinul's philosophical resolution of the Seon-Gyo conflict brought a deep and lasting effect on Korean Buddhism.

The general trend of Buddhism in the latter half of the Goryeo was a decline due to corruption, and the rise of strong anti-Buddhist political and philosophical sentiment. However, this period of relative decadence would nevertheless produce some of Korea's most renowned Seon masters. Three important monks of this period who figured prominently in charting the future course of Korean Seon were contemporaries and friends: '''Gyeonghan Baeg'un''' (景閑白雲; 1298–1374), '''Taego Bou''' (太古普愚; 1301–1382) and '''Naong Hyegeun''' (懶翁慧勤; 1320–1376). All three went to [[Yuan China]] to learn the ''[[Linji]]'' (臨濟 or ''[[Imje]]'' in [[Korean language|Korean]]) ''gwanhwa'' teaching that had been popularized by Jinul. All three returned, and established the sharp, confrontational methods of the Imje school in their own teaching. Each of the three was also said to have had hundreds of disciples, such that this new infusion into Korean Seon brought about considerable effect. Despite the Imje influence, which was generally considered to be anti-scholarly in nature, Gyeonghan and Naong, under the influence of Jinul and the traditional ''[[tong bulgyo]]'' tendency, showed an unusual interest in scriptural study, as well as a strong understanding of ''[[Confucianism]]'' and ''[[Taoism]]'', due to the increasing influence of Chinese philosophy as the foundation of official education. From this time, a marked tendency for Korean Buddhist monks to be "three teachings" exponents appeared.

A significant historical event of the Goryeo period is the production of the first woodblock edition of the [[Tripitaka]], called the [[Tripitaka Koreana]]. Two editions were made, the first one completed from 1210 to 1231, and the second one from 1214 to 1259. The first edition was destroyed in a fire, during an attack by [[Mongol]] invaders in 1232, but the second edition is still in existence at [[Haeinsa]] in [[Gyeongsang]] province. This edition of the Tripitaka was of high quality, and served as the standard version of the Tripitaka in East Asia for almost 700 years.
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