'한마음'思想과 禪修行體系 硏究 = (The)Hanmaum teaching and Seon practice method
저자
발행사항
서울: 東國大學校, 2006
학위논문사항
발행연도
2006
작성언어
한국어
주제어
KDC
221 판사항(4)
DDC
294.342 판사항(21)
발행국(도시)
서울
형태사항
215 p.; 26 cm
일반주기명
참고문헌: p. 203-210
DOI식별코드
소장기관
Daehaeng teaches that the origin of everything is "Hanmaum," and that everything is the manifestation of "Hanmaum." According to this teaching, there is no fundamental difference between "Hanmaum" and "ilsim" (one mind), which has long been addressed in Chinese and Korean Buddhism. This means that one's original mind is directly connected to the origin of the universe and to those of all sentient beings. It is due to this shared origin that all things and all lives of this world work together in the "one mind."
It is from Hanmaum that both good and bad deeds stem Sentient beings come from Buddha, and Buddha does from sentient beings; therefore, it is said that all originate from Hanmaum. This definition of Hanmaum is same as that of "original enlightenment" (pon'gak) in Awakening of Faith in Mahayana. Compassion and love which spring from Hanmaum are also similar to Wŏnhyo's notion of "tongch'edaebi" (great sympathy of the self-same substance).
As the original essence, Hanmaum is empty, and therefore, it gives rise to the subtle function. In other words, the basis of function is the emptiness of Hanmaum. This emptiness enables one to transcend both the self and other. Daehaeng emphasizes that what originates from Hanmaum is never a separate entity : "All living beings are connected, their minds are connected, and their images are connected. This is why so many beings get along with one another smoothly. All sentient beings of this world follow the principle of "non-dualism." Therefore, although numberless "individual characters" exist in this world, they do not obstruct one another. This "principle of no obstruction" is what constitutes the subtle function.
Daehaeng uses "Hanmaum," "Buddhanature," and "Juingong" interchangeably, all of which refer to the true self. The original essence and function of these three are not separated from each other. This is similar to the way in which waves come from and return to waters as their origin.
The most important aspect of Dehaeng's Hanmaum teaching is "Ogong" (five commonalities) ideas. They are: "konsaeng" (co-life), "kongsim" (co-mind), "kong'yong" (co-function), "kongch'e" (co-essence), and "kongsik" (co-sharing). These "five commonalities" (Ogong) are key characteristics of the Hanmaum teaching, describing the common life lived by all sentient beings.
According to Daehaeng, Seon is not a special activity. It indicates the calmness of mind which is achieved by entrusting everything to Juingong in the belief that the entire dharma world originates from and returns to Juingong, regardless of its appearance in words, silence, movement, and stillness. Therefore, Seon is possible at any time and in any place. Everyday life is in and of itself Seon as long as one firmly trusts Juingong and leaves everything with it. Seon can be practiced quietly with ceaseless, earnest, and utmost faith.
Thus, whatever one does in day-to-day life can be activities of cultivating one's mind as long as that mind stays with the original essence which is in charge of everything. In other words, everyday life itself becomes mind-cultivation if one leaves everything up to Juingong, thinking that all of his or her words and actions are determined by it.
The key points of Seon practice which Daehaeng teaches include : having faith in Juingong which is one's essence and true self; entrusting Juingong with everything; and only discerning. Daehaeng calls this method of practice "kwan" (discernment) comprehensively. In her teaching, practice consists of the above three phases, and the "kwan" method can be applied to any stages of mind cultivation. In other words, "kwan" is the core of Daehaeng's way of practice; therefore, her practice is called "Juingong kwanbŏp (Juingong discernment)."
In Daehaeng's teaching, faith is the basis of practice. Faith in Juingong--one's essence and true self--covers vows, abilities, wisdom, and the beginning and end of eternal brightness. Firm faith is the way for the true self to emerge which is complete in everything. In Daehaeng's teaching, faith is the shortcut to returning to the complete self and recovering one's original mind which is eternal and free. However, because people vary widely in their abilities, they need diverse expedients and different teaching methods accordingly. Daehaeng emphasizes faith first and then the importance of putting all down, that is, entrusting Juingong.
Everything that we see, hear, and possess is bound to disappear from us in the same way as we defecate after eating. Hence, we cannot but put down everything and move on. Despite this reality, we tend to cling to things that have disappeared. This then becomes a burden on our minds, confining us in suffering with accumulated karmic effects. This is why Daehaeng tells us to "put down" everything in our original site.
The three stages of practice in Daehaeng's teaching can be summarized as?Fthe stage in which one finds one's true self; the stage in which one realizes that everything is non-dualistic; and the stage in which one manifests himself or herself, along with all other sentient beings. A practitioner must undergo a thorough death in each of these stages, three deaths altogether in the entire process.
Deahaeng explains that suffering in everyday life is a kind of material for mind cultivation and is also a process of practice by which Juingong takes us to a higher level, makes us mature, and liberates us. Therefore, when we cultivate our mind by using suffering in daily life as basic material for practice, we can realize that suffering is no longer suffering but becomes a blessing in our lives.
The most prominent elements in Daehaeng's Hanmaum teaching can be summarized as the following. Firstly, it leads one to find his or her true face and develop a sound body and mind as a person. This is done by elucidating compassionately that pathological symptoms caused by one's distorted self-image are only the manifestations of karmic effects.
Secondly, Daehaeng's Hanmaum teaching leads one to see and feel the mother, who is his or her own original site. This is possible through the manifestation of motherly love and compassion which flow infinitely from the original essence of suchness. The experience of the mother moves one's consciousness deeply, encouraging him or her to learn the teaching of Hanmaum voluntarily.
Thirdly, the Hanmaum teaching leads one to believe that everybody has Buddhanature and thus has an infinite potential. Through this belief, one can taste delights in life and moreover, can discover the greatness of one's self-nature.
Fourthly, Daehaeng's teaching helps one to leave everything in the hands of Juingong which is not the exclusive but transcendental self. By doing this, the teaching leads one to experience his or her true self directly.
Fifthly, the Hanmaum teaching helps one to realize that the inside and outside are not two separate entities fundamentally, and that one's true life, which is transcendent of time and space, participates in co-life, co-mind, co-function, co-essence, and co-sharing and thereby manifests itself in suchness.
Characteristics of Daehaeng's practice and teaching include : Seon practice in everyday life, concrete manifestation of practice, use of han'gul, and popularity and openness of Seon practice. These elements have made a significant contribution to a shift which contemporary Korean Buddhism has undergone from the mountain to city and from devotional to Seon practice.
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