화엄과 선의 관계론 재고 - 종밀 사상의 표지로서 원각선・여래장선의 제안-

Abstract

This study presents a critical examination on a recent trend within the academic community to interpret the philosophical pursuit and development of Huayan scriptural studies. At the same time, it focuses on Guifeng Zongmi and summarizes major cases that explored the interface between Huayan scriptural studies and Chan Buddhism in the East Asian Buddhist community. My examination finds that the attempt to understand Zongmi’s ideological horizon as centering on Huayan, as in the case of “Huayan Chan (華嚴禪),” seems to have limitations. This is because Zongmi approached the concept of “Tathāgatagarbha” based on his reinterpretation of the Huayan worldview. He also interpreted the term “mind of perfect enlightenment (圓覺⼼)” of a sentient being―who is inherently endowed with enlightenment ― as “buddha nature” and/or “mind field (⼼地)” as he looked for ways to ideologically integrate the concepts of Tathāgatagarbha and Chan. If so, seen from the perspectives of the doctrinal and meditative approaches, Zongmi’s “concept of perfect enlightenment” is significant as an ideological integration of these doctrinal and meditative approaches. Therefore, Zongmi’s concept can be relabeled “perfect enlightenment Chan (圓覺禪),” which is significant as a systematic fusion of these two approaches. In other words, “concept of perfect enlightenment” refers to the integrated state of two ideologies called “doctrine” and “meditation.” And “perfect enlightenment Chan” refers to the integrated state of two systems also called “doctrine” and “meditation.” Put another way, Zongmi’s “perfect enlightenment” is a common designation of doctrine and meditation in terms of ideology, while “meditation/Chan” is a common designation of wisdom and concentration as well as that of principle and action. Therefore, in terms of content, “perfect enlightenment” is “Chan,” and “Chan” is “perfect enlightenment.” An integrated form of these two concepts can be called “perfect enlightenment Chan.” Further, if one focuses on the term “perfect enlightenment” as a representation of Zongmi’s philosophy, “perfect enlightenment Chan” seems to be proper. However, considering that Zongmi understands the concept of Tathāgata-garbha as an integration of both perfect enlightenment and Huayan, the concept of “Tathāgata-garbha Chan (如來藏禪)” seems to be more proper as a representation of his philosophy.