조사선(祖師禪)의 무정불성(無情佛性)에 대한 비판과 수용

Abstract

This article reviewed the critiques about non-sentient being(無情佛性) from early Seon sect of China and its acceptance by late ancestral Seon. Chinese Seon sect began to develop a full-scale teaching(敎團) from DongShanFaMen(東山法門), and it also emphasized the “mind” in terms of Seon thought. Due to such, HongRen(弘忍) of Dongsanbeopmun crticized Mujeongbulseong, and later HeZeShenHui(荷澤神會) and Yukjodangyeong(六祖壇經, the Platform Sutra of the Sixth Patriarch), as well as the pupil of MaZuDaoYi(馬祖道一), DaZhuHuiHai(大珠慧海) criticized non-sentient being. However, after the An-shi Rebellion(安史之亂), a trend of pursuing new teachings developed, and high ranking officers of the central branch converted to NiuTouZong(牛頭宗). NiuTouZong pursued Seon thought with a focus on buddhahood of non-sentient being made by proving the logic statement “all bamboos breen are FaShen(法身), and fully blossomed yellow flower is BoRuo(般若)” based on the teachings of Daojia(道家). Officers who converted to NiuTouZong defined as linage with DongShanFaMen, the founder the FaRong(法融) as the collateral line of Dosin(道信), and such was intended to ensure the legitimacy by linking DongShanFaMen, the most highly regarded among Seon sect, with linage. Amidst such, HuiSeongFaLuan(會昌法亂)occurred, and Josaseon, including NiuTouZong, became the dominant Buddhist teaching as a result, and this allowed non-sentient being, which was criticized during early Seon sect to be widely accepted in late Ancestral Seon. This article reviewed the overall progress of such in the perspective of Seon thought.