사종삼매의 종합적 고찰

Abstract

Sa Jong Sam Mae is the organized summary of the contents regarding the asceticism practice that was being carried out and plays the role of the lighthouse for all those who are engaged in it. That is why it is deemed as the purification of the Chinese Buddhism. In actuality, it is like the integrated instruction for all the asceticism practice, encompassing Zen Buddhism, Pure Land Buddhism, and Vajrayana Buddhism altogether. In particular, it is linked with the figure of sitting in Zen meditation and the hours of tranquil life in a direct and indirect manner, has theoretically supported the completion of Pure Land Buddhism in a Chinese fashion, manifests the generosity of General Sects that introduced the Holy Words Vajrayana Buddhism, and finds the connection to the section where all the forms are transcended to analyze the mind and to the ways to practice asceticism of Ganhwa meditation. In other words, Sa Jong Sam Mae includes four methods to practice asceticism of sitting in Zen meditation, a Buddhist invocation, Vajrayana Buddhism, and the daily asceticism free from the strict types or disciplines. These diverse practices, I find, are like the refrigerant to many numbers of people who practice austerities and are concerned about the uniformity of asceticism. Every person has a different level of perseverance, perspectives and receptiveness. While one person likes a certain type of asceticism practice, another may prefer the other. In that note, the inclination of the person who practices the asceticism is considerably important. In this day and age, I believe we have become dull in this area. While emphasizing only one aspect, I think we are losing grip of such perseverance on the other side. It is thus inevitable that we often fail to obtain the intended results. Simply put, it is difficult just like the one tries to dig a well on the rock, not on the soft soil, after hearing that you will find a well when you go after only one place. Sa Jong Sam Mae, integrated by Buddhist Priest Jieui, has thus important implication in the current trends despite the complexity of its contents. If one prefers Theravada Samadhi, then he should seek it. On the other hand, if one prefers Sanghaeng Samadhi (stand-up asceticism), Banhaeng Banjwa Samadhi (walking and sitting asceticism), and Bihaeng Bijwa Samadhi (other types of asceticism besides the above), then he should seek it as well. I find it truly efficient. It is even better since the uniformity is abbreviated and the diversity is included. I believe this is what Buddhist Priest Jieui desired to convey.