An Essay on the Psychological Consideration of the Hwataekyu, which is the Biyupum of the Sutra of the Lotus. - Centered on the Gesong of the Biyupum -

Youngmi Jung1,*   

1Seoul Addiction Institute of Psychotherapy


Regarding the Hwataekyu of the Biyupum of the Sutra of the Lotus, centered on the Gesong, this manuscript intends to consider its meaning through the psychoanalysis and analytical psychology viewpoint. It can be considered that the house on fire within Biyupum reflected the condition of the unstable mind and body of the people living in the three worlds (of Heaven, Earth, and People). It is that, although the root of the house on fire is fundamentally obscure, the people live while not being able to know the cause.

It can be considered that the house on fire is, also, a world that implicitly expressed the samsara world of the people. This world is the three worlds (of Heaven, Earth, and People) that portrayed the Okgye (The world of desire), which is full of desire, the Saekgye (Which is attached to the matters psychologically), and the Musaekgye, which came out of the material desire and the restriction.

I tried approaching the meaning that is possessed by this house on fire through the psychological viewpoints in the two directions. One likened the house on fire with the body of a person. And, regarding the other one, the animals that were born at the bad places had been looked at with the regressive meaning. The interpretation through such a viewpoint is because it can be considered that a person who suffers within the worry, the pain, and the anguish by falling into the samdok is the same as a house on fire. And it is because, as a result of the evil deed due to the egoism of the people, the fact of having become the samsara through an animal can be seen as a regression. Also, as a character representing the oppressed desire who has been wearing the mask of an animal to hide his insufficiency, Samgeo had been seen as a person who knows how to rescue himself only within the virtuality, which is not the reality, regarding the liberation from his own pain.

Because it possesses the very high wisdom, as an existence that includes the entire, potential personality, which is possessed by the other existences, the Great White Uger had been seen as a formation that had been evolved individually.

By regarding the existences with all of the appearances as the valuable existences, the Great White Uger makes them realize that they are the valuable existences, and the Great White Uger changes them in a miraculous way. Chang Tzu saw him as an alchemist who enables the meeting with the whole body of Buddha, which exists within the matter. Regarding the change of the alchemy, as a thing for carrying out the ojong (the five sects), if one understands while having the belief, because the 6 roots become clean, it makes the most pure and complete one. As a door for going to the truth, the door is narrow because it is difficult to know it. Because the people cannot know the truth, as the six doors of the sensory organs, it has been describing the yukdo people. It is a fact that such six doors are adapted to the conflict, too, of the inside, instead of the adaptation to the external conditions only. When looking at the Gesong of a house on fire, which has been awakening the foolish people, through a psychological viewpoint, it is considered that it can be understood that it leads the people who are suffering from the pain due to the biased energy to the unity by coming out of the pain.

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