• Journal of the Korean Society for Library and Information Science
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• v.46 no.4
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• pp.119-146
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• 2012

In this study, the concept of 'Musim' presented by Baegun Hwasang was analyzed from the viewpoint of a bibliography. Major findings are as follows: First, it is reasonable to translate 'Musim' into Korean to mean (1) 'free from cares', (2) 'there is noting called a heart', and (3) 'no anxieties' according to the context of praises. Second, Musim by Baegun means 'calm mind without any trembles in ordinary times', 'unload any worries', and 'the spirit of awakening'. Such concepts of Musim agree with the praises of 'Awakening by seeing through a person's own heart' presented by Dalma Josa, and 'Unloading any worries' presented by Buddha. Therefore it is understood that Musim is the mental state of 'being free from cares which seek and hold', and Baegun Hwasang presents his experiential awakening 'by keeping his mind calm without any trembles in ordinary times, unloading any worries, and freeing himself from cares'. Third, it is confirmed that Musim by Baegun when compared with the praises presented by 'Gwageo 7 Buls' and 'Seocheon 6 Josas' in Jikji, firmly holds the ideas of Buddha's 'Unloading any worries' and Seocheon Josa's 'Neutral perspective based on double negations'. Therefore, Baegun Hwasang's 'Musimseon' which especially emphasizes 'Musim' is the method of meditation which most clearly inherited the nature of Dalma Seonjong or Yukjo Hyeneung, and Imjejong's meditation.

• The Journal of Korean Philosophical History
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• no.38
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• pp.163-187
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• 2013

In this paper, Han Yong-un's view point of Buddhism was examined in the traditional Zen Buddhism. He emphasized the essence of calm and awakened Zen in Wonhyo's theory of Jigwanssangun and Jinul's theory of Jeonghyessangsu. He criticized the behaviors of Zen priests at that time who turned their back on common people, secluded themselves in mountains and tried to stay calm in their places, and ideologically stressed that calm and awakened Zen should be realized in disciplinants' daily lives while enlightening the public. On the other hand, he had consistently stuck to Imjeseonpung(臨濟禪風) based on the spirit of saving the world, rather than depending on Jodongowi(曹洞 五位), when glossing "Sip-hyun-dam" with the traditional $S{\bar{o}}t{\bar{o}}$ Zen(曹洞宗) after Kim Si-seup Compared with Jodongowi, Siphyeondamjuhae(十玄談註解) emphasized Pyeonjungjeong (偏中正) where the right position(正位) of a true man(眞人) is founded in the middle of common people's partiality(偏位). In Siphyeondamjuhae, he intended to rebuke Japanese $S{\bar{o}}t{\bar{o}}$ Zen priests' brutality of trying to annihilate even the spirit of Zen Buddhism through Treaty of Alliance of Korea-Japan Buddhism(朝日佛敎同盟條約). Considering Han Yong-un's view point of Buddhism, it has the characteristic of patriotism and love of the people in the traditional Zen Buddhism.