艸衣 意恂의 茶禪思想

Choeui"s Thoughts of Tea and Seon

&nbsp;&nbsp;This study is to examine thoughts of Choeui Euisun (1786-1866) regarding relationship between Seon (Chan, Zen) and Tea. Choeui is known not only as a representative Seon (Chan, Zen) Master in the late Joseon, Korea, but also as the Tea Sage and as a master of Three Perfections: Poetry, Calligraphy, and Painting. Extant his works are: Seonmun sabyeon-maneo (Comment on the Four Arguments of Seon Schools), Choeui Seon-gwa (Choeui&quot;s Seon Lesson), Choeui sigo (A Draft of Choeui&quot;s Poetry), Dasin-jeon (Tea Spirit Message), Dongda- song (Hymns to Eastern Tea), and Jinmuk Josa yujeoggo (Study on the Remains of the Patriarch Jinmuk)<BR>&nbsp;&nbsp;Choeui thought that all Seon has One Flavor, no matter how many schools there are around the world. However, he explained Seon as of two kinds: Seon of Tathagata or Patriarch based on personality; and Seon which is Illogical and Informal, or derived from Meaning and Reason, based on methodology. He accepted all principles and phenomena and viewed them through a non-dual wisdom eye, by which harmony, integrity, and equanimity are attained. In his approach, Choeui liked to be open and liberal in practicing Seon meditation and had no fixed approach that could be limited or attached. He emphasized that Seon should be practiced at everywhere and anytime in daily life of everyone.<BR>&nbsp;&nbsp;Through his work of Dasinjeon, Choeui tried to set guidelines about tea to help people who were interested in tea but had no texts covering substantial material about the process of tea, from production to drinking. Dongdasong is to praise the benefits of tea, particularly Korean tea, for human beings, based on his own experience from the appreciation of the native tea which he made and brewed. Choeui showed that tea and Seon practitioners were closely interlinked from the ancient to the present.<BR>&nbsp;&nbsp;Choeui&quot;s poems show that he had always drunk tea and practiced Seon in his daily life. Choeui advocated his idea and experience that "Tea and Seon are One Flavor." He not only enjoyed himself with "Food of Dharma Joy and Seon Delight" in "Tea Seon Samadhi," but also offered tea to other people. It can be said that Choeui&quot;s use of tea was a very humanistic approach for sharing his wisdom, experiences, and compassion.<BR>&nbsp;&nbsp;In conclusion, from an overall consideration of his life and works on Seon and tea, I would say that Choeui&quot;s achievements were manifested in the outward functions of his life, which in turn were derived from his spiritual essense of Seon. His spiritual Nonduality and humanity were present under all circumstances and in every kind of affair, transcend&nbsp;&nbsp;This study is to examine thoughts of Choeui Euisun (1786-1866) regarding relationship between Seon (Chan, Zen) and Tea. Choeui is known not only as a representative Seon (Chan, Zen) Master in the late Joseon, Korea, but also as the Tea Sage and as a master of Three Perfections: Poetry, Calligraphy, and Painting. Extant his works are: Seonmun sabyeon-maneo (Comment on the Four Arguments of Seon Schools), Choeui Seon-gwa (Choeui&quot;s Seon Lesson), Choeui sigo (A Draft of Choeui&quot;s Poetry), Dasin-jeon (Tea Spirit Message), Dongda- song (Hymns to Eastern Tea), and Jinmuk Josa yujeoggo (Study on the Remains of the Patriarch Jinmuk)<BR>&nbsp;&nbsp;Choeui thought that all Seon has One Flavor, no matter how many schools there are around the world. However, he explained Seon as of two kinds: Seon of Tathagata or Patriarch based on personality; and Seon which is Illogical and Informal, or derived from Meaning and Reason, based on methodology. He accepted all principles and phenomena and viewed them through a non-dual wisdom eye, by which harmony, integrity, and equanimity are attained. In his approach, Choeui liked to be open and liberal in practicing Seon meditation and had no fixed approach that could be limited or attached. He emphasized that Seon should be practiced at e