A Study on the Universal Contextual Pragmatics Between No-false mind-zen and Imche-zen

ABSTRACT

This paper is to suggest an approach of how contextual pragmatics constructs universality between Baek Wun's No-false mind-zen and Imche's zen. It is necessary to analyze the inclusive pragmatics of the existing context in order to argue the necessity of mutual communication. The Zen founder of sect stands for a 4peculiar context’ rather than universal criteria represented by the so-called 4catechism, For this reason, Baek W un’s No-false mind-zen would contribute to the filed of renewal awareness of three lights of Han thought in terms of the Korean peculiar context.It could offer the inter-sect communication of zen dialogue as well as the peculiar context of sectarians themselves. From this universal contextual pragmatics, I regard Imche's zen is peculiar in the context of thunderous voice to awakening of inner being center and three chord of listener, listened contents, speaker, thThere are three aspects. First, The Zen founder of sec must be the principal subject for the awarenesscontext because Buddhism is a unit of multi-sects. Second, Imche's world-view consists of orthodoxy linearzen-sudden enlightenment thought inherited by 6th Hae Nung Zen Master. Third, Baek Wun’s No-false mind-zen has succeeded to Koran traditional Han thought as trans-versality, Choe chi won’s Pung Rhyu, Wonwheo’s Whajang etc, renewal awareness of three lights of Han thought. In effect, it is necessary to compose universal contextual pragmatics between Baek Wun’s No-false mind-zen and Imche's zen. The orthodoxy linear zen tradition is the basis of these matters. I argue that the trans-versality among No form(無相)，No-abode(無住)，No-recollection(無念) of the zen spirit should include both Baik Wun’s No-false mind-zen(無心禪) and Imche's zen(임제선) in its pragmatics as Han thought.at is, his expediences for promulgating Buddhism as the communication and the relationship with from the point of view of Baek Wun’s expediences of No-false mind which is the characteristics as co-existence through differences, communication between absolute and relative, and reconciliation between sacred and secular, harmony between Han thought and No-false-mind.