혜능의 좌선관

Abstract

The definition of Zuòchán(坐禪) was fundamental concept that established the Seon thought of Haenueng, and it had been derived from the Seon thought of Bodhidharma - ‘Jíshì(卽事)’ and ‘Bìguān(壁觀)’. These two keywords of teaching had been developed along the lineage of Dōngshān-fǎmén(東山法門) -the concept of ‘Jíshì(卽事)’ had been developed to ‘Yìxíngsānmèi(一行三昧)’ and the ‘Bìguān(壁觀)’ to ‘Shǒuyībùyí(守一不移)’ -and finally influenced to the formations of Southern Seon and Northern Seon lineages. The thought of ‘Bìguān(壁觀), ‘Shǒuyībùyí(守一不移)’ and the ‘Xīnbùqǐ(心不起)’ were concentrated on the meditation and contemplation which were emphasized by Northern Seon Lineage. Therefore, they practiced meditation and contemplation at first, and progressively developed wisdom at last(先定發慧). These tendencies of Seon practice methods present striking contrast with the Southern Seon lineage which emphasize the accordance of meditation and wisdom. In other word, the thought of Xīnbùqǐ(心不起) has the difference with Niànbùqǐ(念不起) in that it emphasize on the accordance of meditation and wisdom. The Zuòchán(坐禪) of Liùzǔ-Tánjīng(六祖壇經) is ‘Niànbùqǐ(念不起) -it means No delusion -Jiànběnxìng(見本性) -it means the contemplati on to the Nature Mind. The methods of meditation on Tánjīng(壇經) were not stick to just sitting for meditation but practice the Zhíxīn(直心), and this was the understanding of Yìxíngsānmèi(一行三昧) as the way of Huì-néng To these Zuò(坐) and Chán(禪), Bacpa-Gungsun, in his work YUKJODANGYUNGYOHAE(六祖大師法寶壇經了解), explained that ‘Jua is frame, Seon is function’, and these reveal the Zhēnkōng(眞空) and Miàoyǒu(妙有). Furthermore Bacpa regarded Jua as Seon, and that was derived from the accordance of the Zhēnkōng and Miàoyǒu. In these points, We can understand that the Bacpa’s definitions of Jua and Seon were beyond the critics of Tánjīng about the just sitting attitude, in addition to, his thought had been developed to thought of Fǎjiè-yuánqǐ(法界緣起)of the Huáyán(華嚴).