대혜와 고봉이 표방하는 看話禪

Abstract

To guide practitioners to attain Buddhahood based on seeing their nature by pointing directly to their mind and by transmitting the Dharma outside the scriptures, unfettered by the written word, is the primary tenet of the Seon School. True to its alias, “a shortcut to enlightenment,” Ganhwa Seon is a simple and clear practice technique embodying conciseness, straightforwardness and the non-duality of tranquility and hustle-bustle of the world. It is based on the system of investigating a hwadu and forming a mass of doubt out of the sensation of doubt. Except for the combined practice of Seon and belief in the Pure Land, Ganhwa Seon is the last practice technique developed in China for attaining enlightenment. Genuine Ganhwa Seon is also said to have been most well preserved in Korea. This study aims to establish an archetype of Ganhwa Seon practice by integrating Dahui Zonggao’s Shuzhang (..書狀..) and Gaofeng Yuanmiao’s Chanyao(..禪要..). I have supplemented what’s lacking in Shuzhang by consulting the Dahui yulu (Recorded Sayings of Dahui) and Chanyao. In other words, this study reveals how Dahui Zonggao aroused the aspiration for enlightenment, made vows, practiced and taught other practitioners in terms of Ganhwa Seon. Under the great proposition that “wondrous enlightenment must be attained,” this study explores the character of Ganhwa Seon, the aspirations and vows one makes upon initiation into the practice, the selection and investigation of a hwadu. At the foundation of Ganhwa Seon is Yongjia Xuanjue(永嘉玄覺)’s spirit of decisiveness, who said, “Plucking at the leaves and searching the branches . this I can’t do.” In this study I clarify that Ganhwa Seon practitioners, based on this spirit, pour their whole being and energy into a hwadu and practice every day, regardless of time, place or circumstance. When there is no advancement in one’s study, practitioners usually try blame external conditions instead of their inner world. Some of them even develop doubt about the practice itself. All virtuous teachers have experienced this stage since ancient times and so do current practitioners. I think that Shuzhang and Chanyao can function temporarily as virtuous teachers when practitioners cannot get guidance from teachers for some reasons.