earticle

한국어

In this research, the ideology of Seon(禪) presented by BaegunHwasang(白雲和尙) is again investigated, by analyzing Jikji(｢直指｣) and Baegun Ŏrok(｢白雲語錄｣). Major findings are as follows: Firstly, Baegun(白雲) developed the method of studying and practicing Seon presented by the founder through ‘Saek(色)․Sŏng(聲)․Ŏnŏ(言語)’, based on the teaching that you should not leave ‘Saek [appearance (形相), act(行爲)]․Sŏng[sound]․Ŏnŏ[words, expressions(文句)]’, if you want to realize ‘the foundation of heart(心)’, which cannot be seen nor heard by any means. Secondly, ‘MusimSeon(無心禪)’, which has so far been considered the Baegun’s ideology of Seon, and ‘Baegun’s munyeom(無念)․musim(無心)’, discussed in terms of ‘Musimseon(無心禪)’ was originated from Hyeneung(慧能)’s Munyeom, Majo(馬祖)’s Musim, and Hwangbyeok(黃蘗)’s Jikhamusim(直下無心). These ‘Munyeom․Musim․Jikhamusim’ are the core concepts of ideologies awakened by those founders, and represent the foundation and actions of Seon ideology which could be realized through ‘Saek․Sŏng․Ŏnŏ’. In this research, it is confirmed that ‘Munyeom․Musim’ are the core contents, realized in Seon ideology, and ‘Saek․Sŏng․Ŏnŏ’ are the means to practice Seon ideology. Therefore ‘Munyeom․Musim’ and ‘Saek․Sŏng․Ŏnŏ’ are two faces of ‘Enlightenment in Seon ideology’, that is, the front side(contents) and the back side(practice) of Seon ideology. Thirdly, In examining the very moment of Baegun’s enlightenment(廓徹大悟: 見性, 1353.1.17.) in this research, it is confirmed that Baegun was all at once awakened by deeply appreciating a phrase[Ŏnŏ], which abruptly came to his mind, while serenely sitting and meditating. It means that he was immediately awakened by means of ‘Ŏnŏ’ out of ‘Saek․Sŏng․Ŏnŏ’ of Seon ideology’. It was also confirmed that Seogok(石屋), Baegun’s master, was awakened by means of landscape(風亭)[‘Saek’], and he demonstrated the case of immediate enlightenment by ‘Saek’ out of ‘Saek․Sŏng․Ŏnŏ’ of Sŏn ideology. Therefore, it became obvious that both Baegun and Seogok were awakened by ‘Saek․Sŏng․Ŏnŏ’ of Seon ideology. And, it was verified that the trend of Seon inherited from SeogokCheonggong(石屋淸珙) to BaegunGyeonghan(白雲景閑) was Josa-Seon in which people could by awakened by means of ‘Saek․Sŏng․Ŏnŏ’. Fourthly, Baegun, emphasizing ‘Josa-Seon(祖師禪) is never separated from ‘Saek․Sŏng․Ŏnŏ’, the moments of listening to ‘Sŏng’ and seeing ‘Saek’ are the moment of Enlightment, in his Baegun Ŏrok’s Josa-Seon, etc., presented the way of proceeding to Enlightenment by practicing Josa-Seon. Fifthly, The most important point of studying Josa-Seon is that the practice of Josa-Seon leads people to be definitely awakened in three or five years, and at the latest, ten years. Sixthly, The analysis of Jikji demonstrated that more than 71 clauses out of 167 clauses in Jikji contained 86 cases of ‘Enlightenment’ by means of ‘Saek․Sŏng․Ŏnŏ’ of Josa-Seon. Therefore, it is clear that Jikji was the compilation of cases of ‘Enlightenment’ by means of ‘Saek․Sŏng․Ŏnŏ’ of Josa-Seon. Therefore, in this research, it is again confirmed that Baegun compiled Jikji to promote the ideology of Josa-Seon. In brief, Baegun’s Seon ideology is characterized with his emphasis on ‘Enlightenment’ by means of ‘Saek․Sŏng․Ŏnŏ’ of Josa-Seon, and Baegun compiled Jikji to promote the ideology of Josa-Seon.