Korea Journal of Buddhist StudiesISSN:1598-0642(Print)불교학연구회

Han-san(憨山), a monk of the Ming Dynasty, who made meet the selflessness theory of the Buddhism and the no self(無我) theory of Chuang-tzu interpreted the perfect man-no self(至人無己) theory as no mind(無心) thought of Buddhism. He analyzed the way of human mind as body-function theory.The empty mind(虛心), to him, is the true mind(眞心). He insisted that human has originally this true mind. This mind is the no mind, which cuts off the relation of the mind as perceptive subject and the thing as perceptive object. Thus this mind recovers the emptiness that is non-feature(無相), non-name(無名), non-ward(無言), the fasting of the mind of Chuang-tzu, which corresponds for samatha-vipasyanā of Buddhism, completes the emptiness of the mind.No mind, empty mind, is the stage of a free and easy on which I loses self. To maintain no mind guarantees continuance of becomingness of the mind by the emptiness of mind-body. Becomingness by no mind is becomingness of the function of the mind by the emptiness of mind-body.No mind, true mind, is the true leader, however he is not my leader but the other name only. The perfect man is a stage of the no self as selflessness of buddhism. This no mind is no actual subject, but act process itself exists. The process is self-transcendence to contain self-conservation. The way of the enlightenment as becoming process is self-transcendence. This way is no subject of enlightenment, while becoming process of the enlightenment is the way of the perfect man. If the life to go the way is original life, this life is the dynamic life. The dynamic life possibles when ki of the empty mind maintains dynamic flow. The perfect man to attain aloneness(獨) accomplishes the dynamic life on the stage of the no self.