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This paper is to suggest an approach of how contextual pragmatics constructs universality between Baek Wun’s No-false mind-zen and Han thought. It is necessary to analyze the inclusive pragmatics of the existing context in order to argue the necessity of mutual communication. The Zen founder of sect stands for a ‘peculiar context’ rather than universal criteria represented by the so-called ‘catechism’ For this reason, Baek Wun’s No-false mind-zen would contribute to the filed of renewal of three light matchmaking in the Han thought in terms of the Korean peculiar context.
It could offer the inter-sect communication of zen dialogue as well as the peculiar context of sectarians themselves. From this universal contextual pragmatics, I regard the point of view of Baek Wun’s expediences of No-false mind which is the characteristics as co-existence through differences, communication between absolute and relative, and reconciliation between sacred and secular, communication between the colored world with Absolute voidness, and harmony between Han thought and No-false-mind.
There are three aspects in this universal contextual pragmatics. First, The Zen founder of sec must be the principal subject for the awareness context because Buddhism is a unit of multi-sects. Baek Wun’s No-false mind-zen has succeeded to Koran traditional Han thought as trans-versality, Choe chi won's Pung Rhyu, Wonwheo's Whajang, and Su-wun's Toughak. Second, Man and Ultimate Reality were assumed to be related as identical and equal beings; man is directly united with Buddha. Since each human individual is regard as Buddha and Buddha's nature dwells in each human beings, Baek Wun’s notion of self may be termed such a ‘divine’ concept. Third, A theoretical emphasis on the human being's existential relationship with Buddha seems to be a genuine starting-point for human dignity and mutual respect. In terms of the divine concept of self may encourage a more humanistic relationship of mutual respect and decency between ‘nature equals’.
In this context, We can find 'the renewal of three light matchmaking(三明中媒改新) in the Han thought'. In effect, it is necessary to compose universal contextual pragmatics between Baek Wun’s No-false mind-zen and Han thought. The orthodoxy linear zen tradition is the basis of these matters. I argue that the trans-versality(橫斷媒介) between Baik Wun’s No-false mind-zen(無心禪) thought as No form(無相), No-abode(無住), No-recollection(無念) in and renewal of three light matchmaking in the Han thought in its pragmatics.
It could offer the inter-sect communication of zen dialogue as well as the peculiar context of sectarians themselves. From this universal contextual pragmatics, I regard the point of view of Baek Wun’s expediences of No-false mind which is the characteristics as co-existence through differences, communication between absolute and relative, and reconciliation between sacred and secular, communication between the colored world with Absolute voidness, and harmony between Han thought and No-false-mind.
There are three aspects in this universal contextual pragmatics. First, The Zen founder of sec must be the principal subject for the awareness context because Buddhism is a unit of multi-sects. Baek Wun’s No-false mind-zen has succeeded to Koran traditional Han thought as trans-versality, Choe chi won's Pung Rhyu, Wonwheo's Whajang, and Su-wun's Toughak. Second, Man and Ultimate Reality were assumed to be related as identical and equal beings; man is directly united with Buddha. Since each human individual is regard as Buddha and Buddha's nature dwells in each human beings, Baek Wun’s notion of self may be termed such a ‘divine’ concept. Third, A theoretical emphasis on the human being's existential relationship with Buddha seems to be a genuine starting-point for human dignity and mutual respect. In terms of the divine concept of self may encourage a more humanistic relationship of mutual respect and decency between ‘nature equals’.
In this context, We can find 'the renewal of three light matchmaking(三明中媒改新) in the Han thought'. In effect, it is necessary to compose universal contextual pragmatics between Baek Wun’s No-false mind-zen and Han thought. The orthodoxy linear zen tradition is the basis of these matters. I argue that the trans-versality(橫斷媒介) between Baik Wun’s No-false mind-zen(無心禪) thought as No form(無相), No-abode(無住), No-recollection(無念) in and renewal of three light matchmaking in the Han thought in its pragmatics.
목차
Ⅰ. 머리말
Ⅱ. 『천부경』의 ‘한’사상 분석
Ⅲ. 『직지』의 간화선 풍토 비판
Ⅳ. 흥덕사기 복원의 회통 의미
Ⅴ. 맺음말
〈참고문헌〉
〈Abstract〉
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