The purpose of this study is to delve into the intrinsic connections between the essential concepts of practice through comparative research on Wang Yang-ming’s core idea, Zhiliangzhi(致良知), and The Threefold Study(三學), which represents the code of conduct advocated by Sotaesan in Won Buddhism, from the perspective of content and methodology. However, this paper narrows its scope to concentrate on the notion of cultivating the spirit among the Threefold Study. Subsequent comparative studies and further analysis will be conducted in a sequential manner.
Firstly, from a content perspective, the notion of “spirit” according to Sotaesan was analyzed alongside liangzhi(良知)’s “xuling bumei(虛靈不昧).” Sotaesan describes the mind as a state of clarity and tranquility, free from discernment and attachment. Herein, the tranquility is synonymous with “xu(虛),” an ontological attribute of liangzhi, while clarity resonates with ling(靈), liangzhi’s epistemological attribute. Moreover, “bumei(不昧)” can be understood as the absence of discernment and attachment that obstructs its spiritual wisdom. This comparison reveals that both “xuling bumei” and ”spirit“ signify ”the intrinsic essence of the heart, suffused with spiritual perception, amidst emptiness and tranquility.” Subsequently, when examining their practice methods, both Yang-ming’s “quiet sitting(靜坐)” and Sotaesan’s “sitting meditation(坐禪)” stress achieving a consistently calm and clear state of mind by eliminating all disturbances and delusions through deep inner concentration. When in action, they both encourage unwavering concentration on each given task, ensuring mental wholeness and mirroring the practice of One Suchness in Action and Rest(動靜一如). Such parallels hint at future comparative explorations between Yang-ming’s approach of cultivating liangzhi in eveyday life and Sotaesan’s Timeless Meditation technique.