선문답의 원리에 대한 고찰

Abstract

It is a fact that the 'Zen Order' cannot be a part of the 21st cent ury's information sharing society due to the 'Zen Dialogue' of the 'Not-based-on-words-and-letters(不立文字)' principle. This essay inte nds to debate against the principle of 'Not-based-on-words-and-lette rs(不立文字)' where it argues against thinking and speaking. Although there have been misunderstandings about the 'Zen Dialog ue(禪問答)', previous studies were about educational purposes or emp hasizing the methods of counseling, translation of the old Zen literatu re, or analyzing how to represent the Zen Riddle(話頭). By showing the principles underlying the Zen Dialogue, there wasn't any writing that was able to resolve the complexes of 'Obsession with Non-Expr ession(開口卽着)' which hindered Buddhist trainees. Therefore, in this treatise I showed that Hui-Neng(慧能) saw ever ything as the Relative Principle(對法), and made both 'Going and Co ming(往來)' to be the cause of each other, and then eliminated both principles and rendered them nowhere to go in the 36 Relative Princi ple Theory(36對法論) of the 6th Patriarch Hui-Neng's(六祖慧能). And I showed that Baizhang(百丈) put an end to talking through talking and ended knowledge through knowledge after he talked of th e First Word(一句) and Second Word(二句) and established the Third Word(三句) as the Relative Principle(對法) in the Three Word Theor y(三句論) of Baizhang Huaihai's(百丈懷海). In the Real Empties and Mysterious Being(眞空妙有) of Ho-Tse S hen-Hui's(荷澤神會), he deprived all things, so that there is no way to go(全奪永盡), and he expressed that he embraced all things by me ntioning the entity(擧體全攝). And Wonhyo(元曉) used the negative expression to reveal the Simi larity and Difference(同異) in the Vajrasamadhi-Sutra(金剛三昧經論). As a result of this, we seemingly recognize and feel things throug h one conception and awareness, but the fact that they are not made of only one conception and awareness is the true principle behind the Zen Dialogue. Looking as if this was a relative and negative express ion, Tsung Mi(宗密) expressed this instead as All that Prevent(詮揀)and All that Recognize(詮收). When Tsung Mi created Chinese Buddhism blended with academic Buddhism and Zen Teaching, he expressed the Direct-Pointing Witho ut Hundred-Contradiction(百非) and Mind With Object(心境) as All t hat Prevent(詮揀), and True Mind(眞心) which shows all that is stai ned and clear to mean All that Recognize(詮收). It was another expr ession of the 'Relative Principle'. And then I analyzed the Comfortable Teaching(安心法門) of Bodhi Dharma(菩堤達磨) and Don't-think-virtue(不思善) and Don't-think-ev il(不思惡) of the 6th Patriarch Hui-Neng from the viewpoint of All t hat Prevent(詮揀), and analyzed Bonjeong(本淨禪師) and IlsukKak(一宿覺) from the viewpoint of All that Recognize(詮收). In conclusion, this study analyzed that the principle of the Zen Dia logue is the theory of All that Prevent and All that Recognize(詮揀詮收) which was seen as the Relative Principle. Since this can be seen as another form of theory, instead of looking at it as an accurate an alysis. I do not contradict the fact that it can be analyzed as another theory at anytime. Because of this I hope that many Buddhist trainee s who have studied Zen can break free from the single viewpoint of Not-based-on-words-and-letters through this analysis.