牛頭禪에 보이는 諸禪家 공유상통의 禪旨 - 宗密의 입장에 대한 비판과 보완 -

Abstract

Including niu-tou-chan (牛頭禪) all sorts of chan-family (禪家) ’s chan-zhi (禪旨) ultimately guide to get off one’s mind (wang-xin忘心) . Zong-mi (宗密), (780~841) , taking he-ze-zong (荷澤宗) as himself family, praised it as the highest and publicized the views of nan-dun-bei-jian (南頓北漸說) ·chuan-yi (傳衣) ·zhengbang (正傍) ·yi-ren-fu-zhu ( 一 人付囑) etc. fabricated by the disciple corner of heze (荷澤) by several writings. The chan-zhi (禪旨) of wang (妄) ·zhen (眞) ·kong-wu (空無) that Zong-mi presented as bei-zong (北宗) ·hong-zou-zong (洪州宗) ·niu-tou-zong (牛頭宗) chan-zhi, criticising and some like summary arranging the rest school, handed down as a signboard of each chan-family (禪家) in after ages. However in reality they were so fractional and slanted as can not be true chan-zhi of each chanfamily. And such presenting had regard for raise he-ze zong (荷澤宗) ’s position and lower the other chan-family rather than manifest real and profound each chan-zhi (禪旨) meaning. No making use mind (不用心)· no raising mind (不作意) ·no thinking (不思) ·no ascetic practices (不行) ·realize mind originally no concept (無念) ·realize mind originally no concept (無心) ·no observing practices (絶觀) ·ascetic practices (無事)· think no more of mind (忘心) were principal chan-zhi seen in niu-touchan (牛頭禪) , and they are in reality included commonly in chan-zhi of several chan-family. Because niu-tou-chan was early than the other chan-family, so must be estimated highly as playing an important role of magnet in chan-way. On the ground of niu-tou-chan the other several chan-family’s chan-zhi can be reconciled. Zong-mi (宗密) ’s stand-point that niu-tou-chan was min-jue-wu-ji-zong (泯 絶無寄宗) slanted to kong-wu (空無) was wrong seriously. Including Prajn chan-zhi Lanka-Sutra and the chan-zhi in overall Mahayana Sutra are described together so neatly. Including niu-tou-chan several chan-family’s chan zhi all together lead to ultimate wang-xin (忘心 ; think no more of mind) and shen-zheng (身證 ; body naturally Bodhi). Therefore they ara all together significant and necessary instructions. Merely Zong-mi presented boastfully mind-nature (xin-ti心體) as ‘no-against cognition知 (靈知, 眞知) ’, but the letter ‘zhi (知) ’set a object forth as a premise, therefore causes much evil practice. In almost Sutra presented xin-ti心 (體) as ‘Bodhi (覺) ’. So it needs to observe the meaning in Sutra, and according to that meaning getting similar-Bodhi (xiang-si-jue相似覺) , subsequently should be proceeded to partially-realization-Bodhi (sui-fen-jue隨分覺) and to ultimateBodhi (jiu-jing-jue究竟覺) .