The Philosophy of Sŏn Master T’oeong Sŏngchŏl (1912–1993)
T’oeong Sŏngch’ŏl is one of the representative figures of modern Korea. To reform Buddhism, he proclaimed a return to the Buddha Śākyamuni’s teaching, promoted the sudden/sudden doctrine of awakening to the Middle Path through the practice of keyword meditation (kanhwasŏn 看話禪), and adamantly condemn...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
University of Hawai'i Press
2016
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| In: |
Journal of Korean religions
Year: 2016, Volume: 7, Issue: 1, Pages: 93-132 |
| Further subjects: | B
Seongcheol
B Sŏn B Buddhism B kanhwasŏn B Seon B Sŏngch’ŏl B Philosophy B Korea |
| Online Access: |
Volltext (JSTOR) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a T’oeong Sŏngch’ŏl is one of the representative figures of modern Korea. To reform Buddhism, he proclaimed a return to the Buddha Śākyamuni’s teaching, promoted the sudden/sudden doctrine of awakening to the Middle Path through the practice of keyword meditation (kanhwasŏn 看話禪), and adamantly condemned Pojo Chinul’s (1158–1210) sudden/gradual approach, thus giving rise to the ongoing Korean sudden/gradual debate. An examination of Sŏngch’ŏl’s life and writings reveals a predominance of apophatic teachings, based on the classical mottos of the Chan 禪 school. In its full-fledged reenactment of “the rhetoric of immediacy,” and “the rhetoric of experience,” Sŏngch’ŏl’s philosophy does not differ from that of typical Chan, Sŏn, and Zen masters. Even more so when considering that his fluency in Japanese allowed him to significantly rely upon Japanese authors like Miyamoto Shoson (1893–1983), Daisetsu Teitaro Suzuki (1870–1966), and many others. As a result, Sŏngch’ŏl’s philosophical originality chiefly lies in the vehemence and consistency with which he denounced Chinul. Although Sŏngch’ŏl has until now received far more publicity than any other maker of modern Korean Buddhism, his ethically passive attitude, together with the overall lack of flexibility that lends a pre-democratization spirit to his philosophy, has also earned him widespread criticism. Albeit his influence still deeply pervades Chogyejong and its campaign for the worldwide propagation of kanhwasŏn, many signs point to the determination of Korean Buddhism to diversify its image by moving beyond Sŏngch’ŏl’s still overwhelming influence. | ||
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