禪의 생태철학 연구 = (A) study on ecological philosophy of seon(禪)

다국어 초록 (Multilingual Abstract)

The modem society has enjoyed abundance thanks to material civilization, which has been the very cause of the global ecological crisis. Responding to that, there has been the realization that humans needed to establish a new set of values and lifestyles, according to which to live in a good company with nature. In the process of searching for such new values, ecological philosophers turned to the ancient Western and Oriental wisdom for alternative ideas. This is one of the reasons why the Seon(zen, 禪) ideas have attracted attention as one of the new alternative ideas. This study set out to verify the argument that Seon should be the traditional thought to reinforce the ecological thinking practically based on those backgrounds.
The study started by accepting the diagnosis of ecological philosophers that the very fundamental cause of today's ecological crisis was man's wrong perception of nature and humanity. Then it suggested that Buddhism and Seon should be the alternative ideas with which to overcome the wrong perception. Thus each of the chapters focused on one of the subjects that ecological philosophers tried to establish anew against the 'dominant Western world views.' The themes investigated in the paper were as follows;
First, Chapter 2 provided a consideration of why ecology and Seon ideas should be integrated. Buddhism is a religion whose roots are no killing and mercy. Today's ecological crisis has reached such a critical point that they have predicted an annihilation of all creatures on earth. Under that condition, it's not possible to practice mercy without ecological actions to let all life forms keep living. In that aspect, the integration of ecology and Buddhism that is full of ecological traditions signifies the practice of mercy for the sake of all living things.
Chapter 3 attempted to understand the concept of ecosystem through the concept of 'Dharmadha￣tu(法界)', which covered the entire universe having a history of universal use from the early Buddhist literature to the Seon ideas. Being compared to 'Indraja￣la(因陀羅網)', 'Dharmadhatu' sees all the beings connected to one another, which implies relationship. An ecosystem is a systematic structure that is maintained by interdependent relationship and interactions. Thus both Dharmadhatu and ecosystem refer to the world in which all existences are interrelated and interacting each other. This kind of reasoning helps get over the anthropocentric thinking of 'Man-in-Environment' and realize man is just part of nature.
Chapter 4 investigated the points of view of animals of the Seon masters in the Seon books. The Seon books regard wild animals as the companions of the Seon masters living together with them. The masters under the training do stay in the mountains where wild animals live not in some artificial space, which shows the inevitably special relations between the masters and animals from the perspective of life. In the Seon books, animals not only assist the Seon masters cultivate themselves and protect them from any misfortune but also understand the mechanism of human feelings and exchange their feelings and opinions with them. Even further, they can listen to the Dharma talk and realize what truth is.
Chapter 5 offers an examination of the Seon ideas in the aspect of life ethics. Today those scholars claiming for animal rights try to reveal just how brutal meat-eating is and choose to live a life as vegetarians. To their solid belief, animals too have the same dignity of life as humans. Looking into the lives of the Seon masters also tells that they live on rough foods and take food as medicine, keeping themselves from the mischievous desire to eat. According to their life ethics, even a drop of water should be filtered before drinking as a huge number of life forms live in the tiny drop and they too have Buddha nature, which guarantees them the right not to be harmed.
Chapter 6 looked into the Biospherical Egalitarianism in the Seon books. In deep ecology, they deny the hierarchical relations of all creatures and pursue the universal equality of life. The lives of the Seon masters and the contents of the Seon books were considered from the perspective of Biospherical Egalitarianism. In the Seon books, the Seon masters understand all beings including humans, animals and tiny microorganisms are equal in terms of life. In addition, according to the Seon ideas, the impartial quality of all life forms are not restricted within the current time and space but cover the Past, Present and Future and the Six Worlds. In a word, it's the universal view on life to include all creatures living in those vast time and space domains in one big family.
Chapter 7 used the Seon ideas' views on 'Buddha nature(佛性)' investigating the intrinsic values of life, which was the basic idea of deep ecology. The Seon values are reflected in the Buddha nature, which means the intrinsic values of individual beings and is said to exist in all beings from humans, animals, plants to rocks and other inanimate things. The Buddha nature is the foundation upon which to argue for the universal dignity of existence.
Chapter 8 illuminated Hyechung(慧忠)'s theory of 'Dharma talk of inanimate things(無情說法)' and values of nature. According to ecocentric ethics, inanimate elements as well as living animals and plants do possess intrinsic values. Likewise, the theory of Dharma talk of inanimate things' insists that all the lifeless beings in nature such as stones and rocks tell the truth of Buddha. Thus the theory is the ethics that helps to establish the nature's intrinsic values and the dignity of inanimate objects.
And Chapter 9 provides a description of the Seon views on nature and the concept of Living Earth. J. Loverock introduced the Gaia hypothesis that Earth was a living organism. The ancient ideas of both Oriental and Western civilization share the argument, saying that the earth and the nature are alive. The Seon views on nature also see nature as a living existence. Such Seon expressions as "The green mountains are in motion all the time(靑山常運步)" and "The mountain in front the house goes above the water(東山水上行)" enrich the ecological inspirations of those kinds. In particular, the books of dogen(道元) are the good examples of the perceptions.
In summary, the study conducted an investigation of the themes including 'the interrelatedness of beings', 'non-hierarchy and equality of life', 'views on animals based on mercy', 'the intrinsic values of life' and 'Living Earth' from the perspective of Seon ideas. The results will hopefully contribute to making ecological imagination prosper and establishing new values with which to overcome the ecological crisis.

목차 (Table of Contents)

• 目次 = ⅰ
• 제1장 머리말 = 1
• 1. 연구의 동기와 목적 = 1
• 2. 연구의 범위와 방법 = 9
• 제2장 禪과 생태학의 철학적 접목 = 15
• 1. 사회적 문제와 禪의 대응 = 15
• 2. 선의 초월성과 현실참여 = 20
• 3. 개인적 解脫과 廣度衆生 = 24
• 4. 생태계의 위기와 慈悲精神의 구현 = 27
• 5. 대안적 가치관의 필요성과 禪生態學(Seon Ecology) = 33
• 6. 선생태학(Seon Ecology)의 차별성과 특징 = 44
• 제3장 法界의 상호관계성과 生態界의 시스템 = 51
• 1. 이분법적 사유와 생태계의 파괴 = 51
• 2. 생태학적 全體論(Holism)과 法界緣起 = 54
• 3. 법계의 상호관계성과 개체의 空性 = 60
• 4. 법계의 질서와 통일성 = 67
• 5. 法身의 보편성과 개체와의 관계 = 71
• 6. 상호관계성의 사유와 생태윤리 = 78
• 제4장 禪의 자연적 삶과 동물과의 공존 = 80
• 1. 환경파괴와 동물의 위기 = 80
• 2. 禪師의 자연적 삶과 伴侶로서의 동물 = 82
• 3. 선사의 수행을 外護하는 등물 = 89
• 4. 인간과 동물의 정서적 교감 = 93
• 5. 법을 듣고 진리를 설하는 동물 = 95
• 6. 부처님의 마음과 동물의 마음 = 102
• 7. 禪의 동물관에 담긴 생태직 함의 = 108
• 제5장 식육의 문제와 禪의 생명윤리 = 111
• 1. 식육문화와 생명의 위기 = 111
• 2. 채식문화와 소박한 식사 [瘙食] = 114
• 3. 『入楞伽締』에 나타난 생명윤리 = 132
• 4. 『禪苑淸規』의 생명윤리 = 143
• 5. 慈悲와 無心의 생명윤리 = 150
• 6. 선전에 나타난 생명윤리의 특징 = 156
• 제6장 禪의 생물평등주의 사상 = 159
• 1. 전통적 형이상학의 생물관과 생물평등주의 = 159
• 2. 禪典을 통해 본 생물의 평둥 = 166
• 3. 생물의 다양성과 생명공간의 확장 = 173
• 4. 생명의 평등성에 대한 사상적 근거 = 182
• 5. 선의 생물평등주의 사상의 특징 = 194
• 제7장 禪의 佛性觀과 생명의 내재적 가치 = 198
• 1. 내재적 가치 확립의 필요성 = 198
• 2. 禪의 내재적 가치론과 존재의 佛性 = 203
• 3. 인간의 불성과 凡聖同一 = 212
• 4. 동물의 佛性과 종차별주의(speciesism)의 극복 = 216
• 5. 蠢動含靈의 불성과 미물의 가치 = 218
• 6. 禪의 佛性論과 생명의 가치 = 224
• 7. 선의 불성론과 내재적 가치론의 특징 = 234
• 제8장 無情說法과 자연의 내재적 가치 = 236
• 1. 山川草木의 내재적 가치 = 236
• 2. 草木成佛論과 無情佛性論 = 239
• 3. 無情佛性에 대한 중도적 이해 = 260
• 4. 無情說法과 무정물의 능동적 주체화 = 269
• 5. 無情說法의 생태철학적 의의 = 280
• 제9장 禪의 자연관과 '살아 있는 지구' = 287
• 1. 자연의 생명에 대한 자각 = 287
• 2. 불교와 大地의 재발견 = 291
• 3. 靑山常運步와 '산처럼 생각하기(Thinking like a mountain)' = 296
• 4. 無情物의 의인화에 담긴 생태적 함의 = 303
• 5. 法身으로서의 山河大地 = 309
• 6. 선의 자연관에 나타난 특징 = 328
• 제10장 맺음말 = 331
• 參考文獻 = 337
• ABSTRACT = 351