조사선의 즉심즉불(卽心卽佛)과 즉상즉진(卽相卽眞)에 나타난 선사상

Abstract

After the Three Kingdoms period, Chinese Buddhism was primarily dominated by Prajñā thought (般若學). During the Western Jin dynasty, a large number of translators from the West brought Buddhist scriptures, including the Prajñāpāramitā literature, and translated them into Chinese. As a result, Prajñā thought became the central philosophical foundation of Chinese Buddhism. Prajñā thought, in turn, spread widely throughout China, introducing key concepts such as ZhongShengJiFo (衆生卽佛), FanNaoJiPuTi (煩惱卽菩提), and ShengSiJiNiePan (生死卽涅槃). Later, in the Chan tradition, which is considered the culmination of Chinese Buddhism, the expression JiXinJiFo (卽心卽佛) evolved into JiXinShiFo (卽心是佛), and other expressions such as DangXiaJiShi (當下卽是), LiChuJiZhen (立處卽眞), and JiXiangJiZhen (卽相卽眞) appeared, showing the diverse ways in which the concept of “Ji (卽)” was understood. This paper examines the usage of the term Ji (卽) as found in Zhaolun (肇論), a work by Sengzhao (僧肇), who greatly influenced the Chan masters, and explores its expression in The Platform Sutra of the Sixth Patriarch (六祖壇經) and the teachings of the Southern School of Chan (南宗禪), particularly focusing on the concept of JiXinJiFo (卽心卽佛) and JiXiangJiZhen (卽相卽眞).