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| 石屋淸珙과 太古普愚의 禪思想比較=The Comparision of Seon thought of Seokok(石屋) and Tago(太古) | ||
| 作者 | 차차석 (著)=Cha, Cha-seok (au.) |
|---|---|
| 出處題名 | 선학=禪學=Journal of Seon Studies |
| 卷期 | v.3 n.0 |
| 出版日期 | 2002.12.30 |
| 頁次 | 203 - 234 |
| 出版者 | 韓國禪學會 |
| 出版者網址 | http://www.seonstudy.org/seon/ |
| 出版地 | Korea [韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대학교 강사 |
| 關鍵詞 | 석옥; 태고; 급암종신; 심성; 청정법신; 돈오문; 보은; 유심정토; 만법귀일; 평상심; 본래면목 |
| 摘要 | Two philosophers had a lot of common facts in terms of their thoughts. First, in the point of spiritual discipline, Tago's thought emphasized Hwadoo(話頭) and The pureland of mind. His thought looked similar to those of Mingbon(明本) and Tianruo(天如) who were direct descendants of Gaofengyuanmiao(高峰原妙). We also can find out The pureland of mind's thought in Seokok's thought. The only difference is that we cannot find out The pureland of mind in Seokok's sayings. We can easily recognize that Seokok's consciousness world was strongly affected by the Laozuang(老莊) s thought. Secondly, both philosophers kept omnipresence and transcendentalism view in recognition of social phenomenon. We can also find out some differences between the two thinkers. Seokok grasped the status quo(現象) as appearance of dharma-kaya(法身) and developed it to the theory of all-buddhism is actual state of affairs which urging the equality of all things under the sun. He emphasized that the importance of the ways of living and tried to realize the way of living. Furthermore, he showed sympathy for human beings's sufferings. He recognized that the way to reward for the world is to accomplish ascetic discipline instead of participating in the real life to help human beings' self-salvation. In that point, his philosophy fostered a life of escape from the world pursuing easy and simple life. Tago realized the status quo(現象) as operation of mind, however, he failed to develop it to the more concrete social consciousness. Tago's lack of reality can make the recognition of mind conception. Tago has differences in defining the Boeun thought. They both emphasize 4 graces, however, Tago is more dogmatic and mechanistic than Seokok. That is, Tago had very strong social responsibility to reward for the benefits from society but had not sophisticated theory. Thirdly, Tago took serious view of Ganwhaseon and at the same time admitted and propagated the importance of Principle. Tago realized that seonkyo could contribute to the rehabilitation of Buddhism and the development of society when it was complementary to the Buddhism. He thought that the revolution of Buddhism could directly affect to the revolution of a nation and made aggressive efforts to reform the whole Buddhism than Seokok did. As we reviewed above, the two philosophers has some facts in common as well as differences. However, we cannot deny their teacher-student relationship based on the similarity of their thoughts. Even though their differences in cultural, circumstances, the two thinkers appreciated each other as monks with spiritual discipline. I believe it is desirable to remove the notion of nation or country when we appreciate thoughts or philosophers. We assume that the relative degree of intimacy was introduced in the course of setting the system of ancestor(祖統說). We need to keep in mind that Linjichan(臨濟禪) was already generalized at that time. |
| 目次 | Ⅰ. 머리말 203 Ⅱ. 石屋 淸珙의 禪思想 204 1. 心性觀 206 2. 수행관 212 3. 사회의식 215 Ⅲ. 太古普愚의 禪思想 219 1. 심성론 219 2. 수행관 224 3. 사회의식 226 Ⅳ. 결론 - 兩人의 思想的 比較 228 |
| ISSN | 15980588 (P) |
| 點閱次數 | 140 |
| 建檔日期 | 2022.03.15 |
| 更新日期 | 2022.03.15 |
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