草衣와 利休의 禪茶文化 비교 연구 = (A) comparative study on Choui and Rikyu's Seon-tea culture

다국어 초록 (Multilingual Abstract)

Seon master Choui (草衣, 1786-1866) and Layman Rikyu (利休, 1522-1591) represent the tea cultures of Korea and Japan. Both are praised as tea saints in their respective country while exerting strong influences until today. Both tea masters differ as to their dates, historical circumstances, tea procedure, and historical resources. Despite such obvious differences in their times and culture, however, both of them exhibit considerable similarities in their Seon perspective and practice methods, as well as their tea spirit.
Both masters established their own tea world based on their Seon perspective, and there is no difference in their perspective on Seon and practice. Choui sought to live a life of ‘being his own master everywhere’ 隨處作主 with the spirit of the Middle Way while embracing Seon and tea. Rikyu also pursued ‘freedom from troubles while staying in stable mind’ 無事安心. He had the perspective of Non-duality 不二 in everyday life without discriminating between Seon and tea, and between practice and tea life. Both Choui and Rikyu developed their own tea world based on the teachings of Seon Patriarchs in an attempt to actualize everyday Seon in which ‘it would be true everywhere’ 立處皆眞.
Both of them differ only in their terms which refer to their tea spirit. Choui’s Seon perspective of Non-duality and the life of ‘being his own master everywhere’ appeared in the form of the tea spirit of Middle Upright 中正. What Choui wished to reach through the Middle Upright was the state of Non-duality between the True Water 眞水 and True Tea 眞茶, the essence (water) 體(水) and spirit (tea) 神(茶), vigor (tea spirit) 健(茶神) and numen (water nature) 靈(水性). The marvel 妙 in which each of their natures is fully revealed is the ultimate One Taste 一味, and it is the very stage of Tea Way that Choui meant. The Middle Way is not different from the Non-duality; additionally, the Middle or Middle Upright that Choui stated refers to the Middle Way as well. Rikyu also retained the view of the Non-duality while emphasizing the integrated cultivation of mind and technique, and aimed at the life of ‘freedom from troubles while staying in stable mind’ 無事安心 through the tea life. Afterwards, Rikyu’s thought was organized into the Hermitage Tea 草庵茶 which includes the same taste of Seon and tea 茶禪一味 and the idea of harmony, respect, purity, and tranquility 和敬淸寂 (hereafter, HRPT). The principle of the ‘same taste of Seon and tea’ represents the East Asian tea spirit, and it constitutes the base of Seon tea 禪茶, whereas the HRPT can be seen as a practical method to carry out Seon tea in everyday lives. Consequently, The ultimate stage that Choui and Rikyu pursue is not different at all.
However, both tea masters quite differed in their external appearance of their tea life. Compared to Choui’s tea life, Rikyu’s Hermitage Tea had a lot more regulations and decorums on performing the tea way. And behind these regulations Rikyu’s intention is implied. This fact is counted as the difference between the two masters in their Seon-Tea culture. Such a difference between them can be examined in connection with both masters’ recognition of tea from their respective standpoint of ‘Seon master’ and ‘layman’ as well as their historical setting.
That Choui, the Seon master, who made tea drinking an everyday activity is not different from the cases of other Seon masters who also routinized tea as a phenomenal material. Choui as a Seon master actively practiced everyday Seon by the medium of tea after grasping the essence of tea as an insentient being. On the contrary, for Layman Rikyu, tea as a phenomenal material was a medium which helps him to reach enlightenment. Such a difference in their perspective can be explained by using the principle of ‘partial amid correct’ 正中偏 and ‘correct amid partial’ 偏中正 among the ‘five stages of correct and partial’ 正偏五位. Both principles are those for experiencing and embodying the reality, and the only difference between them is their starting point. It is in the form of ‘partial amid correct’ that Choui shows everyday activities, including tea life, which are the true reality from the standpoint of the essence. On the other hand, Rikyu’s Hermitage Tea was created while viewing tea life as a kind of cultivation, and so it belongs to ‘correct amid partial’. Both masters start from different perspectives but share their ultimate destination.
As for their historical setting, Choui lived during the late Joseon when the tea culture declined. Choui at that time led the revival of tea culture by making an active exchange with scholar officials. But his relationship with these scholar bureaucrats was not political but cultural, and as a Seon master he associated with them (partial amid correct). On the contrary, Rikyu represents the tea masters of the Azuchi-Momoyama era 安土桃山 when Japanese tea culture flourished, and he was a tea head 茶頭 of Toyotomi Hideyoshi 豊臣秀吉, the then man of supreme power. However, as Hideyoshi strengthened centralized power and utilized the Hermitage Tea to his advantage, Rikyu could not express directly his Seon perspectives or his tea spirit of HRPT; so, he could not but reveal his intention through each element of the Hermitage Tea like roji 露地 and nijiriguchi ？口 by implication (correct amid partial).
The revival of the tea culture Choui established during the late Joseon did not endure for long, but the tea culture barely kept alive before it revived and developed again in the 1970s. Rikyu’s Hermitage Tea has constantly succeeded to and developed by its three sects, namely Mushakoji-Senke 武者小路千家, Omote-Senke 表千家, Ura-Senke 裏千家. Both masters’ tea has been the center of tea culture in Korea and Japan until today. According to my survey, most of today’s tea students who are learning both masters’ tea way recognize that their masters’ tea spirit should be practiced in the actual reality, but that their tea way is not carried out because the students superficially understand and practice it. Therefore, it is necessary in the field of tea education to examine the quality and organization of tea education for the more proper actualization of their tea spirit.
Choui and Rikyu’s tea spirit has a fundamental significance in its practice. Accordingly, when both masters’ tea spirits of Middle Upright (Middle Way) and HRPT and the ‘same taste of Seon and tea’ are understood correctly and then practiced in everyday lives, then the popularization of tea culture can progress towards the desirable direction.

목차 (Table of Contents)

• Ⅰ. 서론 = 1
• 1. 연구목적 및 의의 = 1
• 2. 선행연구 검토 = 4
• 3. 연구범위 및 방법 = 10
• Ⅱ. 草衣와 利休의 생애 = 13
• 1. 草衣의 생애와 시대 배경 = 13
• 1) 조선후기 불교계와 茶 = 13
• 2) 생애와 활동 = 19
• 2. 利休의 생애와 시대 배경 = 23
• 1) 安土桃山시대의 茶 = 23
• 2) 생애와 관련문헌 = 27
• Ⅲ. 草衣와 利休의 禪觀 = 35
• 1. 草衣의 禪과 수행 = 35
• 1) 禪의 기본 관점 = 35
• 2) 隨處作主의 삶과 수행 = 44
• 2. 利休의 禪 관점과 수행 = 50
• 1) 草庵茶에 나타난 禪 관점 = 50
• 2) 無事安心의 삶 = 56
• Ⅳ. 草衣와 利休의 茶정신 = 63
• 1. 草衣의 茶정신 = 63
• 1) 中正 = 63
• 2) 禪이 茶정신에 미친 영향 = 72
• 2. 利休 草庵茶의 茶정신 = 80
• 1) 茶禪一味와 和敬淸寂 = 80
• 2) 禪과 茶정신의 연관성 = 89
• 3. 草衣와 利休의 茶정신 비교 = 91
• Ⅴ. 草衣와 利休의 禪茶文化 이해 = 96
• 1. 禪茶一味의 성립근거 = 96
• 2. 理事와 正偏 = 101
• 1) 理事의 내용과 함의 = 101
• 2) 正偏의 이해 = 105
• 3. 正偏의 원리에서 본 草衣와 利休의 茶 = 111
• 1) 正中偏과 草衣 = 115
• 2) 偏中正과 利休 = 124
• 4. 草衣와 利休의 禪茶에 대한 해석 = 135
• Ⅵ. 草衣와 利休의 禪茶文化 계승과 현대적 인식 = 138
• 1. 草衣와 利休의 茶 傳承 = 138
• 2. 草衣와 利休의 茶교육 현황 = 140
• 3. 茶정신 이해와 마음수행 인지도 = 142
• 1) 연구목적 및 내용 = 142
• 2) 연구방법 및 절차 = 143
• 3) 연구결과 분석 = 145
• 4) 요약 및 제언 = 161
• Ⅶ. 결론 = 164
• 참고문헌 = 169
• ABSTRACT = 178
• 부록 = 183