청담대종사의 정화사상

김선근 ( Sun-kuen Kim ) 경상국립대학교 청담사상연구소 2004 마음思想 Vol.2 No.0

Venerable Chung-dam became a Buddhist priest in order to seek 'mind' after his eyes was opened by the sermon of 'mind' and awaked 'mind' in 1934. He preached the sermon of 'mind' for about 40 years after that and a Forbearance Bodhi-sattva who showed the way of Bodhi-sattva. His way of Bodhi-sattva in instruction for all creatures was Buddhism purification. His purification activity came from 'the mind philosophy – his purification thought'. He said 'mind is the subject of all'. Buddha's spiritualism was construed as venerable Chung-dam's 'mind' on his own words. His purification activity consists of internal and external activity in the mind. The purification activity of external mind was to establish a pure and undefiled Samga as religious order purification. That of internal mind was to set up the established Buddhism as svayaṁprakāśa Buddhist service.

한국불교의 계율 전통에서 본 청담조사의 지계사상

박병기 ( Pak Byung-kee ) 경상국립대학교 청담사상연구소 2012 마음思想 Vol.10 No.0

There is a unique trait on any Buddhist traditions, and Korean Buddhist tradition has a trait in that it has been focused on the mind. It is an important point that Korean Buddhism has been focused on mind[心], and Chungdam also followed that tradition. Chungdam emphasized the three methods of study[三學], and also emphasized its starting from vinaya[戒律]. That had been an important tradition of Korean Buddhism, but was ruined by Japanese Buddhism. Chungdam tried to recover the Korean traditional Buddhism. We have to try getting Chungdam's thought of vinaya and its point of mind, and it is a good model of Korean Buddhist reformation. Korean Buddhism is experiencing a serious crisis on the meeting point with capitalist society, and we are to respond to that crisis by Chungdam’s thought of vinaya.

청담대종사의 정화사상과 현대적 구현

김방룡 ( Kim Bang-ryong ) 경상국립대학교 청담사상연구소 2011 마음思想 Vol.9 No.0

In the middle of Buddhist Purifying Movement, there was a Buddhist Monk named Master Cheongdam who changed the characteristics of Korean Buddhism. In this paper, I examined the Buddhist Purifying Movement through the modern viewpoint on the basis of previous studies. I tried to look into the essential mind and characteristics of the purifying movement which he sought and how we can apply them into modern Korean buddhism. First of all, I divided the contents of the master Cheongdam's purifying movement into its basis, objects and purpose. Second, I also looked into the characteristics by his thought as four purifying categories, based on penitence, mind, love for nation and love for human beings. Lastly, I examined the devices of modern realization of his purifying thought as four levels, personal, Korean Buddhist, national and human beings's viewpoints. It is the purpose of this paper that I looked into the fundamental value of the purifying thought and tried to suggest a future alternative plan for Korean Buddhism through above consideration.

청담대종사 정화사상의 현대적 활용 방안 연구 - 정화이념의 종책화 과정을 중심으로 -

김응철 ( Kim Eung-chul ) 경상국립대학교 청담사상연구소 2011 마음思想 Vol.9 No.0

This study intended an analysis which is Jogye Order's policies presented from the purification process, and how many such politic plans should have been practiced. Also the purpose of this study is to examine which the politic subject must be able to propel in future. Namely, the aim of this study is most important to track which Jogye Order' s purification thought and it's idea to be how become policy and were executed. This study selected the method which analyzes the minutes data, until from first to 3rd of the Korea Buddhism Jogye Order central Assembly which leaves with order where is integrated. Timely. The scope of this research restricted from 1962 until in 1971. This duration is, with order where was integrated from when the Korea Buddhism Jogye Order leaves only, to Ven. Cheong-dam, teachers of a Buddhist priest, die until. The reason which to selected the meeting record of Jogye Order Assembly is to described in detail about purification policy agenda and the process which were adopted and executed. If the somewhat there is a contents which is insufficient, the contents of the data which was recorded is not faithful, because the discussion process being omitted. In integrated Order early stage, Cheong-dam teachers of a Buddhist priest presented a many policy. From in those part being come true but the multiple policies are succeeded until Jogye order of present time. If the policy which is presented before 40 is succeeded yet, it shows Jogye Order developments delaying. Spirit of purification succeeds, but the policy of purification being continued is not the desirable thing. Recently, the policies which Cheong-dam teachers of a Buddhist priest present should have been come true, does to be analyzed, and must propel a new policy actively.

청담대종사의 정화운동의 역사적 의의

김선근 ( Kim Sun-keun ) 경상국립대학교 청담사상연구소 2011 마음思想 Vol.9 No.0

Venerable Chung-dam (1902~1971) became a Bhikkhu in order to seek 'Mind' after his eyes were opened by the sermon of 'Mind' and awakened 'Mind' in 1934. Ever since his enlightenment, he preached the sermon of 'Mind' for about 40 years (1928~1971), and became a Forbearance Bodhisattva himself, who saved the way of Bodhisattva in the 20th century Korea. Who else might have felt like him that all koreans are his own flesh and blood? His way of Bodhisattva came from 'the Mind philosophy-his purification thought'. He said 'Mind is the subject of all'. Buddha's spiritualism was construed as venerable chung-dam's 'Mind' on his own words. His purification movement consists of internal and external activity in the mind. The purification movement of external mind was to establish a pure and undefiled Saṁgha as religious order purification. That of internal mind was to set up the established Buddhism as svayaṁprakāśa Buddhist service. Thus purification movement by Chung-dam aimed at purifying not only buddhist society but also human society.

三學의 體系로 본 靑潭祖師의 持戒思想

최성렬 ( Choi Seong-ryul ) 경상국립대학교 청담사상연구소 2012 마음思想 Vol.10 No.0

Chungdam paved the way for the Chogye Order of Korean Buddhism, leading the Buddhism Purification Movement in the entanglement between a unmarried monks(比丘僧) and married monks(帶妻僧). The depraved monk who could not resist his old mother's begging to preserve his family line became an initial manure for restoration of buddhism. He played a decisive part in positioning the Chogye Order as a representative religious order of Korean Buddhism as much as he declared to secede from the order to realize pure atmosphere of Buddhism. As he followed prudent policy and tisraḥ śikṣāḥ(三學) strictly, he could become what he was. Therefore, this study analysed his thoughts as follows: First, Chungdam's religious practices were strictly oriented to tisraḥ śikṣāḥ(religious austerities), while he never neglected samādhisikkhā(定學) and paññāsikkhā(慧學). As ideas of Neung-eomgyeong(楞嚴經) were in accord with his ideas, he could be actively engaged in religious austerities. Second, his awakening was based on sīlasikkhā. Guilty feeling of his depravation led to his desperate ascetic practices and determination to seek truth. It turned out that he maintained only penitential life after his awakening. Third, his Jigye Thought(持戒思想) started to bloom through the purification movement of the Buddhism order. His Buddhist philosophy organized a society of Temple Bongam and declared the legitimacy of the Chogye order based on Korea Buddhism Academic Conference. Such Jigye Thought(持戒思想) is a system of parallel advances composed of sīlasikkhā, samādhisikkhā and paññāsikkhā. Penitence was deeply rooted in him. To Chungdam, Jigye and penitence were energy for the purification movement of the Buddhism order.

청담대종사의 선사상과 선풍 - 효봉 및 성철 선사상과의 비교를 통하여 -

김방룡 ( Kim Bang-ryong ) 경상국립대학교 청담사상연구소 2010 마음思想 Vol.8 No.0

A master Cheongdam's thoughts are summarized by concepts of the mind, purification, endurance, defence of country, education, missionary work and Zen thought. He had lived with the Buddhist history of modern Korea. In his life there are totally filled with sufferings, fetters, disgrace, purification, reformation and hope of the modern Korean world of Buddhism. Especially, the study on Cheongdam's Zen thought is weaker than any other of his thought as I said before. What I wish to show in this paper is to consider his Zen thought and the characteristics of his Zen trend academically. First, I will look into Zen trend of his Zen thought. Second, I will find out the characteristics of his Zen trend compared with the Zen thoughts of Seongcheol, a modern representative Zen master. The basic of Cheongdam's Zen thought is in mind. He had differentiated between the real Zen and the instrumental Zen. Pursuing the real Zen, he embraced the instrumental Zen. He suggested Kanhwa-Zen as a way of Zen practice like other modern Zen masters. His Zen trend can be classified roughly into the trend of spiritualism, inaction and comprehension and the practice of doctrines of Mahayana-bodhisatva. The master Hyobong succeeded the Bojo-Zen and the master Seongcheol advocated the theory of sudden enlightenment and sudden practice. The characteristics of Cheongdam's Zen thought is prescribed as the Zen of Mahayana-bodhisatva in contrast to other Zen thoughts. Though every modern Zen master advocated Kanhwa-Zen, I studied on the originality and the modern significance of Cheongdam's Zen thought among modern Zen masters.

청담(靑潭)대종사의 수행 사상

도선사조실혜정 경상국립대학교 청담사상연구소 2009 마음思想 Vol.7 No.0

청담 대종사 사상 연구 - 1960년대 ‘발표문’을 중심으로

이성수 ( Lee Sung-su ) 경상국립대학교 청담사상연구소 2009 마음思想 Vol.7 No.0

Cheungdam Daejongsa was one of the most important people in modern history of Korea. He achieved this by keeping a legitimacy of Korean Buddhism. I studied the thought of Cheungdam Daejongsa, who marked the new era in The Korea Buddhism and Jogye Order of Korea Buddhism, especially late in his life from 1960 to 1970 when just before he had entered his Nirvana. I studied 43 official essays in The Korea Buddhism published by Jogye Order Press in these period. In these valuable essays, we can get his integral thought about his view of Jogye Order, self discipline, social life, religion, and literature. The 1960’s were very important to him. In this period, he became the cardinal of Korean Buddhism and the executive chief of the Korean Buddhist Jogye Order. He gave concrete suggestions about protection and succession of Buddhism's legitimacy, exchange among the religions and globalization of Korean Buddhism in this period. It is very worthwhile looking through the essays from this period to understand his philosophy. He emphasized that the monk can be respected only through self discipline and improving capacities. He said that the monk shouldn't depend on believers, instead he emphasized the monk should make a dash on economical independence and establish sound temple finances. Also he presented that the monk shouldn't succumb to the worldly difficulties, never fall down to seductions, but try to overcome them and devote themselves to study. He also said the monks should give up the self conceit, humble themselves, and living for the people is the monk's duty. He clearly uttered the monk’s duty is to relieve the people. The discipliners of Buddhist should help the needed and have mercy on the neighbors, in other words, sharing with neighbors is true core of what Buddha said. He criticized his time when economical development regarded as top priority and society dashed into materialism. As he stroke a note of warning against that atmosphere, he offered that the Korean Buddhism should take a great role of spiritual enlightenment movement. He also gave a good look to other religions. Speaking that there are no differences between Catholic and Buddhism as for peace, he suggested making a allied organization among world religious leaders and leading a movement for human peace. He wrote 7 poems in these periods. Three of them written by Chinese letters and four of them by written by Korean in which we can see his view of death and his passion for people. In these poems, he accepted human as mortal being so thought death as natural, however, he mourned human's mortal existence. The thought of Cheungdam Daejongsa who put a pedestal on Modern Korean Buddhism is now useful. He was a great monk who tried to protect and succeed the legitimacy of The Korean Buddhism his whole life. So it is natural and important to understand and accept his philosophy for The Korean Buddhism. Finally, his essays that published and presented to the public are inevitable resources to understand integrally his thought.

마음공부와 인욕행을 통한 청담대종사의 수행정신 고찰

김방룡 ( Kim Bang-ryong ) 경상국립대학교 청담사상연구소 2009 마음思想 Vol.7 No.0

This paper is intended as an investigation of the cultivation spirit of the master Cheongdam laying a foundation for modern Korean Buddhism. His thought is characterized by the traditional and modern interpretation about the heart of Buddhism centering around 'the mind'. His core thought, ‘the theory of mind' is about the contents of enlightenment and 'the method of cultivation' enlightenment' is about the method to reach enlightenment. He said that the core of those is 'the mind-study' and 'the patience-practice'. The subjects of Seon(禪) thought is 'enlightenment' and 'cultivation'. There is considerable evidence to show that the enlightenment and cultivation is important. That is controversy between 'sudden enlightenment and gradual cultivation' of Bojo-Jinul and 'sudden enlightenment and sudden cultivation' of Seongcheol. In the viewpoint of Cheongdam, 'the mind' is related to the enlightenment and 'the mind-study' and 'the patience -practice' to the cultivation. His cultivation depends on enlightenment. That is the mind, Buddha-nature, Buddha -Dharma and Tathāgata. So he emphasized no-mind and cultivation without cultivation. His patience-practice is consistently showed through the whole process of enlightenment and education. That is the basic thought of Mahāyāna Buddhism and succeeded to anātman → sūnyatā → pratitya-samutpāda. What I wish to show in this paper is that the core of Cheongdam's cultivation theory is 'the mind-study' and 'the patience-practice'. His cultivation theory succeeded to the tradition of Majo-Seon and Imje -Seon. And he improved Korean Buddhism and brought to life to the tide of Josa -Seon(Patriarch of Seon) and Ganhwa-Seon. Master Cheon -gdam is an embodiment of Bodhisattva of patience -practice to us.