백파긍선의 『선문수경』에 나타난 선종의 분류 고찰

Abstract

In the buddhist history of Chosŏn Korea, despite of the national policy to support confucianism, monks of Dhyana school strived to keep their ideologies. They wanted to succeed to Linji's Chan thought. Paekp'a Gŭngsŏn (白坡亘璇; 1767-1852) also insisted himself that he was in Linji school and classified the doctrinal philosophies of dhyana school based on the Chan thought of Linji Yixan. Guifeng Zongmi divided the dhyana school of Puti Damo (菩提達磨) into Niutou zong (牛頭宗), Beizong (北宗), and Nanzong (南宗) in the Zhōnghuà Chuánxīndì Shànménshī Zīchéng Xítú (中華傳心地禪門師資承襲圖). And he re-categorized Nanzong (南宗) into Hezezong (荷澤宗) and Hongzhou zong (洪州宗). However, Nanzong Chan preferred the five classifications, which the Chan master, Fayan Wenyi (法眼文益, 885-985) first used, to Zongmi's classification. Zongmi's opinions on Dhyana school was not later accepted by the mainstreams of Nan Zong Chan, the "lineage of Qingyuan Hangsi" and the "lineage of Nanyue Huairang". It became rather the subject of criticism. Since the Song period, from the various aspects, Zongmi was thought especially as the "Zhijie Zongdu (知解宗度)". The five classifications of Fayan Wenyi are Weiyangzong, Linjizong, Caodong zong, Yunmenzong, and Fayanzong. We can confirm the fact from the Dìnghuìfǎyǎnshànshīzōng ménshíguīlùn (定慧法眼禪師宗門十規論). Paekp'a distinguished these denominations as good and bad in Sŏnmunsugyŏng. He said, "Whoever wants to find the words or phrases from the Dhyana school has to read Rentianyanmu (人天眼目), Shanmenwuzong'gangyao (禪門五宗綱要), Sŏnmun'gangyojip (禪門綱要集) and studies the "text and meaning“ of the three phrases of Linji can have the experience that one's doubts are solved". Paekp'a said, "the three phrases of Linji" are the criteria to evaluate all the sentences and phrases of Dhyana school. The first phase is the "tentative decisions (ŭiŭi 擬議)". In here, I saw the meaning of Ŭi (議) as the "decision". The "decision" is possible to be done by languages, words, and thoughts. However the first phrase excludes the intervention by those methods in principle. The second phrase is for the guide actions of the teachers to lead students who visit them as using languages and words with compassionate mind. The third phrase is for the ones who are not aware of the teachings because they cling to the languages and words the teacher suggests. In other words, the first phrase is the "absolute truth (眞諦)" before languages and the second phrase is the "conventional truth (俗諦)" expressed by languages and words. These two are that one experiences the “real character of all the dharmas", but the third phrase is that one does not see it. Paekp'a Gŭngsŏn mentioned that the words the past patriarchs left are included in these three phrases. Therefore, he classified these "Linji's three phrases" into (1) Zushishan (祖師禪, Patriarchal Teacher Chan), Rulaishan (如來禪, Thus Come Chan), Ŭirisŏn (義理禪), (2) Superior faculties (上根機), Lower faculties (中根機), Inferior faculties (下根機), (3) Fundament (本分), New perfume (新薰).