수사학의 철학: 일엽의 선사상

Abstract

This paper aims to reconstruct the truth about human beings and the world in the intense process of nun Kim, Ilyup’s (1896-1971) search for me in her own voice, and to examine the main ideasshe emphasized in her understanding of human beings, the process of meditation, and the concept of a cultural person. She was one of the best intellectuals of her time, with the best learning and social activities, and a religious figure who left a great mark on the history of modern era, and the evaluation of her life and activities varies not only in her time, but also as our society changes. In three-volume collection, an elite nun who experienced the best learning before her renunciation and practiced rigorous asceticism after entering Buddhist Sangha, finally explains Buddhist and Seon Buddhist thought in her own words after 27 years of silence. She defines the self of the underlying spirit, the antithesis of the lost self of reality, as “I, the creator”. The creator, she says, is one who is able to grasp and use “her own creativity”, a state in which she is able to accept the results of her own and others’ mind-body actions. Thus, she says, it is wrong to understand the Buddha and God as creators; they are only maximizing their creativity. The state of maximized creativity is called “heavenly and earthly infantile solitude”, and it is called the “all-pervasive self”, the unity of subject and object. The process of finding oneself expresses the realization that one has nothing to see and nothing to lose, and that one has finally realized the truth in its unencumbered, free form. This is the characteristic of a practitioner who, after leaving the monastery, is completely at peace within himself or herself. It can be seen that she has abandoned her inner self and is now free to be the subject of her own actions in every moment, free from the past when she was attached to external things, her surroundings, and others, and was unable to grasp her true nature in her relationships with people. People who know Buddhism and have realized Buddhist enlightenment are called true cultured people, while ignorant people who do not know the Buddha’s teachings are called uncultured people. As the teacher of cultured people, who are referred to as the ideal of human perfection, the Buddha is called the “Great Cultured Person” and the “Great Master” of Time and Space who has attained the Great Escape. In this light, she refers to the Buddha’s 49 years of preaching as a “great work of art”, a supreme and perfect masterpiece. she also refers to her lifelong teacher, Master Man Gong, as a “multifaceted cultural person who has both reason and matter” and is a great artist. She explains that in his daily life, he cried, laughed, sang, danced, and transmitted the Buddhist teachings in various ways in response to the strength of his subjects. To become a cultivator, she says, one must come directly to the door of the Buddha, the Great Cultivator, and he himself realized this when she entered the monastery. For her, the concept of a cultured person now converges at one point with the Buddha, the source of her absolute faith, teacher Man Gong, and herself, the idealized version of herself who has recovered the “fundamental spirit” she seeks. Her’s three volume books are the result of a harmonious transition between the world of experience, which an intellectual can never express, and the world of language, which only direct experience can express.