한국의 사마타와 위빠사나 수행의 현황

Abstract

This paper examines the practices of Samata and Vipassana in modern Korea, focusing on Meditation centers and leaders. This paper asked following information: 1. Information on the meditation Center, 2. Information on Leaders 3. How to practice, 4. Scriptures and Literatures of the meditation: 5. Introduction to Research or Survey on the Effect of meditation, 6. Meditation Schedule, 7. Membership Status, 8. Domestic and International related Meditation Organizations or leaders, 9. Websites or online communities, 10. Contact information of leaders and practice centers. 11. Information to share. I checked the current situation of 27 meditaion centers and leaders in the Korea. It is known that the Vipassana of the Mahashi tradition, the Vipassana of the Goenka tradition, and the Samatha and Vipassana of the Pa-auk tradition, which are widely practiced around the world, were the mainstream in the Korea. There were also meditation centers that were directly and indirectly influenced by these traditions to guide the practice of various Samatha and Vipassana traditions based on the early Buddhist scriptures and the Theravada literature. There were some meditaion centers, In addition, teach not only early Buddhism and Theravada Buddhism but also Mahayana Buddhism and modern meditation together. In the 30 years since Vipassana meditation came to Korea, the main trend is the tradition that follows the Theravada meditation practice seriously (most Mahashi tradition and Pa-auk tradition), but based on the early Buddhism literatures, It is also showing a new movement. In this movement, there is a possibility that the Korean style of Samatha and Vipassana meditation tradition can be established. There are also new movements that are still being introduced, the meditation traditions based on the Thai forest tradition. In the 1990s and 2000s, the Vipassana of the Mahashi tradition was introduced in the mainstream, but after the introduction of the Pa-auk tradition samatha and vipassana, the practice of Vipassana after practicing Samatha become popular in the 2000s. It is also noticeable that Mahasi Vipassana meditation combined with Metta meditation, and with the establishment of Dhamma Korea, the Goenka vipassana tradition have settled down. Samatha and Vipassana practices, introduced to Korea, continue their traditions and explore the differences and commonalities between the practices of Mahayana Buddhism (Seon Buddhism and Tibetan Buddhism) and the relationship between mindfulness-based interventions in modern psychology. Seems to be seeking for the modern meaning of meditation