선(禪)의 생명평등 사상과 수행문화

Abstract

An insight on the interconnectedness of all beings based on a theory of 'dependent origination' serves as an essential Buddhist philosophy. The theory of dependent origination (yeongi, 緣起) defines the universe as being connected in a web-like fashion and it leads to the awareness of 'oneness(不二)' between a self and the others. Consequently it results in a philosophical foundation of 'universal compassion(one body of great compassion, 同體大悲).' Such awareness and practice are also applied in Zen Buddhism. In a book of behavioral codes for Buddhist trainees 'Cheong-gyu(淸規)' compassion is defined as 'handling fellow human beings as a precious baby bundled in a quilt.' It is to respect and take care of all creatures as a mother cares for her baby. In this regard a philosophy on life in Zen Buddhism proclaims that all living beings are equal, belonging to the same body with human beings. Based on the Zen Buddhist documents, this study examines equality of all beings and reverence for life in the following six categories. First, Zen masters consider the Buddha as a father who takes care of fellow All beings of the three worlds(三界) and four lives(四生). Although it does not explicitly mention 'life' per se, a desirable treatment of life is described by the contemplation on Buddha's attitudes towards life. Second, a 'philosophy of Samsara' signifies a reincarnation of all living beings. All living beings including human take turns reincarnating into different species by Samsara. The fact that people can reborn as other species inevitably embraces egalitarianism for all beings in principle. Third, all living beings experience 'a life after death.' A traditional metaphysics believed in a life after death only for humans excluding other animals' after life. However in Buddhism a life after death exists for all living beings. Subsequently all living creatures are subjected to the possibility of reincarnation through Samsara. Fourth, equality of all life is guaranteed based on a 'theory of Buddha-nature(佛性)' in all. The theory of Buddha-nature claims a saintly Buddha nature innate in all living beings. Thus it confirms a universal equality for all living creatures. Fifth, a principle of 'Ahimsa(no killing of living beings, 不殺生)' based on the equality and reverence for life is a basic foundation of the Buddhist training. Trainees of asceticism not only kept the precept of Ahimsa by not killing any living being, but also strictly avoided eating meat which involves killing animals. Sixth, the philosophy of Zen Buddhism that all lives are equal applies not only to the higher animals but also to the lower animals such as microorganism. Killing of an organism might occur inadvertently, thus the trainees took extra caution even in drinking a glass of water. Zen masters define all living beings as deserving an equal respect as human beings do. Consequently the precept of Ahimsa preventing killing of living beings has been a significant practice of the Buddhist training. Such a viewpoint towards life can be a philosophical resource for overcoming instrumental thinking and establishing a culture of respecting all life.