法眼宗의 成立背景과 文益의 禪敎觀

Abstract

Beopan School(法眼宗) is the latest Seon school(禪宗) that emerged in response to the new challenges facing Seon Buddhism. This causes two main factors, one external Hoechangpyebul(会昌废佛), and the other one on the internal reflection, it has overcome the hostility of Seon(禅) and Doctrine(敎), Seon school is to end the internal conflict. Hoechangpyebul due to in Buddhism and became gradually secularized at the same time. Among the lineage masters of the BeopanMunik, HyeonsaXabi(玄沙師備) put great emphasis on ascetic dhuta practices(頭陀行) and practice of austerities, and was a prime example of meditation with Dharma texts in embrace(抱本參禪). There are considerable differences between his Seon methods and those of the Rinzai school. Munik inherited HyeonsaXabi's unique Seon lineage through the Nahan Gyechim(羅漢桂琛), and established a new model on this basis. Among the Seon treatises of Munik‘s ZongmunSipgyuLon(『宗門十規論』) probably provides the best reflections on the spirit of the times. Its "union of Seon and Doctrine" concept makes it clear: "If one has not studied the doctrine and commentaries, it will be difficult to see through the emotions," and when the time comes, one will still have to "fall into the cycle of birth and death." The arguments contained in the ten chapters of SipgyuLon can well reflect a critique of prajñā. Each of the chapters begin with the primary objective of the Seon school and then goes on to analyze the failings of the contemporary Seon schools. The treatise puts forth the view that the different styles of the various Seon schools have their own merits, and do not negate the reality that they all belong to the Seon lineage(血脈). The treatise's use of the term “Prajñā Student(般若學人)” to describe practitioners is especially note worthy. In its usage, note the usage of the system is written by hwaeomjong(華嚴宗), it will return to the original meaning of Seon.