<대지도론>에 나타난 대승의 염불과 선 ＿청화의 실상염불선과 관련하여＿

Abstract

Master Chunghwa (淸華, 1923～2003) recommended combining the practices of reciting the Buddha’s name and Seon Meditation so that they mutually enhance one other. The origin of this practice is derived from the Mahāprajñāpāramitaśāstra, one of the principle texts of Mahāyāna Buddhist Tradition. Thus, the primary aim of this paper is to research the characteristics of reciting the Buddha’s name and Seon as they appear in the Mahāprajñāpāramitaśāstra in an attempt to open new doors to understanding the practices of reciting the Buddha’s name and Seon Meditation. The following are the characteristics of recitation of the Buddha’s name in the Mahāprajñāpāramitaśāstra. First, representations of reciting the Buddha’s name are frequently used to express the idea that practitioners reflect on the life and teachings of the Buddha. Second, the objects of recitation of the Buddha’s name are inclined to extend to all buddhas in ten directions three times. Third, recitation of the Buddha’s name is aimed toward the Buddha-Recollection Samadhi, deletion of the three poisons (greed, anger, and ignorance), and providing salvation to all sentient beings. Finally, the dharmakaya (the true body of the Buddha) is included among the objects addressed through recitation of the Buddha’s name, culminating in the true practice of reciting the Buddha’s name by encompassing the Buddha-Body, the merit of the Buddha, non-self-existent reality, and emptiness. On the other hand, the following are the figures of Seon(Ch. Chan, Ja. Zen) doctrines in the Mahāprajñāpāramitaśāstra. First, the text shows systematized elements intrinsic to Seon thought in Abhidharmic period as well as early Buddhism. There is, however, a difference between Bodhisattva’s means of transcendence in Seon Buddhism and the meditation of Abhidharmic thought. Second, the meditation of Seon should be principally practiced in a silent spot for the first enlightenment by admonishing the five desires, removing the five modes of ignorance, and putting into practice the five dharmas. Third, the text re-systemizes Seon doctrines in terms of Mahāyāna tradition. Fourth, the text emphasizes that bodhisattvas,based on the power of Samadhi and wisdom derived from Seon practice, should have to endlessly cultivate great compassion toward the salvation ofall sentient beings. Finally, bodhisattvas engage neither in scatteringof thought nor in Samadhi status due to their knowledge of the true characteristics of all dharma. Consequently, in the Seon thought of Master Chunghwa, who called for discovery of the true reality through recitation of the Buddha’s name, the supremacy of Seon is that it considers and reveals the nature figures of middle ways, the becoming a buddha of suchness, and the status of dharma-body. Thus, his thought in many aspects proceeds from the doctrine of reciting the Buddha’s name in the Mahāprajñāpāramitaśāstra.