간화(看話)와 반조(返照)에 대한 일고찰 - 대혜(大慧)와 한암(漢巖)을 중심으로 -

Abstract

In this paper, I examined that in the Dahui(大慧)’s Seon(禪) thought there are practice not only called Ganhwa(看話) but also Banjo(返照). To prove these, first I discussed that the developing process of Doubt(疑情) is not appears well in the Dahui's Seon. Dahui emphasized none-thinking(心 無所之) than the developing process of Doubt. Dahui didn’t much emphasize the developing process of Doubt, because there are still exist Banjo that the tradition practice of Zushichan(祖師禪). The next I discussed the core ideas of Zushichan came from Banjo. Could also see that the complementary relationship between the center of Ganhwa with Banjo through understanding of the Encounter dialogue Article 21(禪問答 21條) of the Hanam(漢巖) gives (10 Questions, 10 Answers) that could complement the shortcomings of each other. Finally, we can see the implications of Banjo shown on the Dahui. First, through the Banjo practice can stop continuing of delusions. Second, Banjo means that go away good and evil, rebirth and Buddha, delusions and enlightenment such as both sides of thinking. Third, through the Banjo practice Dahui gained the key point of practice.