艸衣 意恂의 茶禪思想

진월(Ven Jin-wol) 불교학연구회 2004 불교학연구 Vol.9 No.-

  This study is to examine thoughts of Choeui Euisun (1786-1866) regarding relationship between Seon (Chan, Zen) and Tea. Choeui is known not only as a representative Seon (Chan, Zen) Master in the late Joseon, Korea, but also as the Tea Sage and as a master of Three Perfections: Poetry, Calligraphy, and Painting. Extant his works are: Seonmun sabyeon-maneo (Comment on the Four Arguments of Seon Schools), Choeui Seon-gwa (Choeui"s Seon Lesson), Choeui sigo (A Draft of Choeui"s Poetry), Dasin-jeon (Tea Spirit Message), Dongda- song (Hymns to Eastern Tea), and Jinmuk Josa yujeoggo (Study on the Remains of the Patriarch Jinmuk)<BR>  Choeui thought that all Seon has One Flavor, no matter how many schools there are around the world. However, he explained Seon as of two kinds: Seon of Tathagata or Patriarch based on personality; and Seon which is Illogical and Informal, or derived from Meaning and Reason, based on methodology. He accepted all principles and phenomena and viewed them through a non-dual wisdom eye, by which harmony, integrity, and equanimity are attained. In his approach, Choeui liked to be open and liberal in practicing Seon meditation and had no fixed approach that could be limited or attached. He emphasized that Seon should be practiced at everywhere and anytime in daily life of everyone.<BR>  Through his work of Dasinjeon, Choeui tried to set guidelines about tea to help people who were interested in tea but had no texts covering substantial material about the process of tea, from production to drinking. Dongdasong is to praise the benefits of tea, particularly Korean tea, for human beings, based on his own experience from the appreciation of the native tea which he made and brewed. Choeui showed that tea and Seon practitioners were closely interlinked from the ancient to the present.<BR>  Choeui"s poems show that he had always drunk tea and practiced Seon in his daily life. Choeui advocated his idea and experience that "Tea and Seon are One Flavor." He not only enjoyed himself with "Food of Dharma Joy and Seon Delight" in "Tea Seon Samadhi," but also offered tea to other people. It can be said that Choeui"s use of tea was a very humanistic approach for sharing his wisdom, experiences, and compassion.<BR>  In conclusion, from an overall consideration of his life and works on Seon and tea, I would say that Choeui"s achievements were manifested in the outward functions of his life, which in turn were derived from his spiritual essense of Seon. His spiritual Nonduality and humanity were present under all circumstances and in every kind of affair, transcend  This study is to examine thoughts of Choeui Euisun (1786-1866) regarding relationship between Seon (Chan, Zen) and Tea. Choeui is known not only as a representative Seon (Chan, Zen) Master in the late Joseon, Korea, but also as the Tea Sage and as a master of Three Perfections: Poetry, Calligraphy, and Painting. Extant his works are: Seonmun sabyeon-maneo (Comment on the Four Arguments of Seon Schools), Choeui Seon-gwa (Choeui"s Seon Lesson), Choeui sigo (A Draft of Choeui"s Poetry), Dasin-jeon (Tea Spirit Message), Dongda- song (Hymns to Eastern Tea), and Jinmuk Josa yujeoggo (Study on the Remains of the Patriarch Jinmuk)<BR>  Choeui thought that all Seon has One Flavor, no matter how many schools there are around the world. However, he explained Seon as of two kinds: Seon of Tathagata or Patriarch based on personality; and Seon which is Illogical and Informal, or derived from Meaning and Reason, based on methodology. He accepted all principles and phenomena and viewed them through a non-dual wisdom eye, by which harmony, integrity, and equanimity are attained. In his approach, Choeui liked to be open and liberal in practicing Seon meditation and had no fixed approach that could be limited or attached. He emphasized that Seon should be practiced at e

불교적 평화문화 - 글로벌시대 URI운동의 불교적 성향과 참여론 : 불교적 평화문화

진월(Ven. Jin-Wol) 불교학연구회 2005 불교학연구 Vol.11 No.-

We in these days know that concerns of "peace" are universal, reflecting the situations in which many people have been serious to solve the problems of unpeaceful world as well as to create the culture of peace in global community. Nowadays, "peace" denotes so much complex concept covering every fields of our lives, such as political, economic, social and cultural aspects. Generally nothing has not related with peace because everything could not be well without it. I will review and share some Buddhist ideas of peace in the traditional context, comparing it with URI (United Religions Initiative, a global religious organization matching to UN) movement for world peace. Regarding Buddhist peace in terms of harmonious coexistence in tranquility, we should pay attention to the state of one"s mind and relation between and among existents, since Buddhism lead people to Nirvana that is the ultimate goal of Buddhist practice and refer peace in mind, life and the world. Regarding peace we can point out the basic Buddhist doctrinal sources as follow: Dependent Origination (prat?tya-samutp?da)--to make peace is first to understand the condition of existence with taking responsibility of harmonious coexistence among personal, communal, social, national, global and environmental relations; The Three Clear Conceptions (Trividya)--if one could understand no self in reality and could overcome self-centered thinking and acting in the world, there would be peace; Four Novel Truths (chatur-?rya-satya)--discipline of the Eightfold Right Path (right views, thinking, speech, action, way of life, endeavor, mindfulness, and meditation) and Middle Path make peace of one"s life and the world; Karma--a society and world have been depended upon our collective karma and people should keep in mind that their peaceful thoughts, words and deeds could make peaceful world; Precepts (??la)--basically respecting and protecting living beings, sound economic life, and faithful and truthful relations with the partners and others, make peace in a community and the world; Buddha Nature (Buddhadh?tu, tath?gata-garbha)--we are supposed to respect and take care of all sentient beings as potential or future Buddha, and we should do our best to work as peace maker as the Buddha; Flower Ornament (Avatamsaka)--our minds should be opened and inclusive to make enlarge, enrich and more beautiful world with respecting differences of others to make harmonious and peaceful world; Wisdom (Praj??) and Compassion (Karun?)--we should understand reality and use wisely and compassionately our resources for peace of all; Three Types of Learning (Precepts, Meditation and Wisdom)--managing one"s life well in terms of morality, mentality and intelligence is good not only for oneself but also for the world peace; Two Ultimate Goals of Buddhists--attaining Buddhahood means attaining peace in one"s life and achieving Pure Land means achieving peaceful world. As a Bodhisattva, an ideal personality of Buddhists who enlightens oneself and others as well as benefiting oneself and others, one should live in peace not only for oneself but also for others and the world. In the Charter of URI, Preamble (We, people of diverse religions, spiritual expressions and indigenous traditions throughout the world, hereby establish the United Religions Initiative......respect the uniqueness of each tradition, and differences of practice or belief...value voices that respect others, and believe that sharing our values and wisdom can lead us to act for the good of all... believe that our religious, spiritual lives, rather than dividing us, guide us to build community and respect for one another. Therefore, as interdependent people rooted in our traditions, we now unite for the benefit of our Earth community...), Purpose (to promote enduring, daily interfaith cooperation, to end religiously motivated violence