薦福承古, 覺範慧洪 그리고 普照智訥의 三玄門 해석

Abstract

The Three Marvelous Gates(三玄門) which were originated from Linji Yixuan(臨濟義玄) is said to be a doctrinal taxonomy(敎判) of Chan(禪) tradition. It was Jianfu Chenggu(薦福承古) who systemized the concept of the Three Marvelous Gates as Marvel in the Essence (體中玄), Marvel in the Phrase(句中玄) and Marvel in the Marvel(玄 中玄). He related Huayan(華嚴) with the Marvel in the Essence, Gongan Chan(公案禪) with the Marvel in the Phrase, and Seon(Chan) masters’ skillful usage like waiting for a good while(良久), silencing (黙言), striking with a stick(棒) and shouting(喝) with the Marvel in the Marvel. In Biographies of Jewellike Monks in the Chan Family (禪林僧寶傳) Juefan Huihong(覺範慧洪) criticized Chenggu’s three mistakes(承古三失), which were ① His misunderstanding of the Three Marvels and Three Essentials(三玄三要) as Xuansha Shibei(玄 沙師備)’s Three Phrases(三句) ② His criticism of Haojian(顥鑑)’sThree Cryptic Sayings(三轉語) ③ His assertion to make a division of self into two. But, I think Huihong’s criticism on Chenggu was unfair because Chenggu’s division of self into the one in the eons of nothingness(空劫時自己) and the one functioning at the present time (今時日用自己) was made just in terms of essence(體) and function (用). It can’t be said to be a real division. Bojo Jinul(普照知訥) established his own perspective on the basis of the Chenggu’s interpretation of the Three Marvelous Gates as described in Biographies of Jewellike Monks in the Chan Family(禪 林僧寶傳). What is innovative in Jinul’s interpretation is that he considered Dahui Zonggao(大慧宗杲)’s Gongan Chan(公案禪) more excellent than the Three Gates, which was different from Chenggu’s. He continued to state that if a huatou(hwadu) practitioner understands huatou as a phrase for healing diseases(破病語) or a phrase for showing the whole thing(全提語), then he will necessarily fall into the Marvel in the Phrase; if he understands it as something beyond words and phrases, then the huatou will become a tool for repelling the Ten Kinds of Diseases(十種病).