Ecological Application of Korean Buddhism and Its Contemporary Practices

??? ?????? ????????? ?????? ????????? ?????? ??????????????? ?????? ???????????? ????????? ????????? ??? ?????? ?????? ????????? ???????????????. ????????? ???????????? ???????????? ????????????, ???????????? ??????(??????)??? ???(???)??? ??????, ????????? ????????? ????????? ?????? ???????????? DNA ????????? ?????? ????????? ????????? ?????? ???(???)??? ???????????? ???????????? ????????? ?????? ????????? ??? ??????????????? ?????? ????????? ????????? ??????????????? ?????? ??????????????? ????????? ???????????? ??????(??????)??? ?????????(?????????)?????? ??????(??????)??? ???????????? ??????(??????)??? ????????? ????????? ????????? ????????? ????????? ?????? ?????? ???????????? ??????????????? ?????? ??????????????? ?????? ?????? ????????? ?????? ????????? ????????? ??????????????? ????????? ??????????????? ????????????.????????? ??????????????? ????????????, ?????? ????????? ?????? ????????? ????????? ?????? ?????? ?????????. ?????? ????????? ??????????????? ?????? ????????? ?????? ?????? ????????? ??????????????? ?????? ????????? ?????? ????????? ??????, ????????? ????????? ?????? ????????? ?????? ????????? ??????. ??? ???????????? ???(???)?????????, ?????? ???????????? ?????? ?????? ?????? ?????? ?????? ?????? ????????? ?????? ?????????, ??? ????????? ??? ????????? ????????? ?????? ?????? ????????? ?????? ??????. ?????? ????????? ????????? ???(???)??? ??????????????? ????????? ??????, ??? ????????? ???????????? ????????? ????????? ???????????????. ????????? ????????????(????????????)??? ??????????????? ????????????, ?????? ????????? ?????? ????????? ????????? ????????? ????????? ?????? ??????????????? ?????? ?????? ????????? ?????? ????????? ?????? ????????? ????????? ???????????? ??????(??????)?????? ?????????. ?????? ????????? ???????????? ????????? ?????? ??? ?????? ?????? ????????? ????????? ????????? ???????????? ?????? ??? ??? ?????? ???????????? ??????(??????)??? ????????????. ????????? ???????????? ?????? ???????????? ?????????[????????????], ??? ?????? ????????? ?????? ????????? ?????? ?????? ?????? ????????? ?????????, ????????? ??? ?????????. ?????? ??????????????? ????????? ????????? ??????????????? ???????????? ????????? ?????? ????????? ???????????? ???????????? ???????????? ??????. ????????? ??????????????? ?????? ??????????????????? ??? ??????????????? ??????????????? ????????? ???????????? ????????? ????????? ??????????????? ????????? ???????????? ????????? ????????? ?????????. ????????? ??? ????????? ????????? ???????????? ????????? ??? ????????? ????????? ???????????? ???????????? ???????????? ??????. ????????? ????????? ????????? ????????? ????????????, ?????????????????? ????????? ????????? ??? ?????? ????????????.We face a global environmental crisis. Korean Buddhism offers the world wise and practical alternatives with which to meet this challenge. Addressing this possibility, this essay applied the Korean Buddhist philosophy of Wonhyo, Euisang, and Deahyun to ecology. It also examined the prospects and limitations of the practices that Reverend Dobeop and Rev. Sugyeong actively implemented in their life advocacy and environmental movements in the twenty-first century. By applying the principle of “neither-the-same-nor-different (bul-ilbul-i)” contained in Wonhyo’s philosophy of Hwajaeng (??????, harmonization) Buddhism, we can explain the connection between living beings and nature. The application at this point of Wonhyo’s “Discourse on the Non-Duality of Truth (Buddha) and Convention (sentient being)” opens a path through which it is possible to firmly establish a system of life ethics.The ecological movement, the peace movement, and the lives of Rev. Dobeop and Rev. Sugyeong have rendered many contributions. Firstly, these movements opened up new prospects for citizen movements through their exploration of ecological paradigms and the concept of an ecological lifestyle. Secondly, these movements offered an opportunity to link the Buddhist thought of life and theory of interdependent arising to the global environmental crisis and to find a solution through that connection. Thirdly, these movements converted the cases of the Saemangeum development and the Four Major Rivers project into a social discourse regarding environmental and lifestyle issues. Fourthly, these movements promulgated the value of life. Fifthly, these movements provided an opportunity for the Korean people to engage in a form of communal self-reflection. Lastly, Rev. Dobeop’s community movement presents the possibility of an alternative model to a modern society.However, these movements demand certain improvements as well. For one, there is a need for the synthesis of systemic or structural reform and individual enlightenment. If we are compelled toward an awakening to the fundamental oneness of all creation through a conscientious social reformation, then at that time the enlightenment of the individual might make possible the simultaneous awakening of the community