『문수설반야경』과 『금강경』의 관점에서 보는 혜능 남종선의 주제와 방법론

Abstract

In the Teachings of Eastern Mountain, Chan Buddhism reciting Buddha’s name of Zhishen, the northern school of Chan Buddhism of Shenxiu, and the southern school of Chan Buddhism of Huinung appear. Daoxin, the founder of the Teachings of Eastern Mountain, takes Buddha's mind as the theme, and adopts Samadhi for One Act as the methodology. Huinung, the founder of the southern school of Chan Buddhism, takes prajñāpāramitā as the theme, and adopts methodology and purpose becoming one as the methodology. In Saptaśatikāprajñāpāramitā Sūtra the essence is prajñāpāramitā and Samadhi for One Act. From the Saptaśatikāprajñāpāramitā Sūtra, we can see the possibility of splitting up three lines of Chan Buddhism. It is possible to make a Chan Buddhism reciting Buddha’s name from a specific method that is included in the Samadhi for One Act in Saptaśatikāprajñāpāramitā Sūtra. Keeping one and not separate, which describes Samadhi for One Act in the language of Daoxin, moves toward the northern school of Chan Buddhism through keeping the original and true mind of Hongren and seeing the mind of the Shenxiu. The importance of the prajñāpāramitā in Saptaśatikāprajñāpāramitā Sūtra goes to the southern school of Chan Buddhism of Huinung. The northern school of Chan Buddhism and the southern school of Chan Buddhism have different themes. It is the difference between mind and prajñāpāramitā. If the mind is characterized by the pure mind and defiled mind, prajñāpāramitā is characterized by non-dual. This change in the theme can be found in the process of the ideological development from the early Hongren of the context of the northern school of Chan Buddhism to the late Hongren of the context of the southern school of Chan Buddhism. Huinung, the founder of the southern school of Chan Buddhism can go to the prajñāpāramitā monism through the Vajracchedikāprajñāpāramitā Sūtra. In the Vajracchedikāprajñāpāramitā Sūtra, there is no mention of Samadhi for One Act, only the prajñāpāramitā. Through the prajñāpāramitā, Huinung moves into the non-dual, where methodology and purpose become one. As the result of that methodology and purpose become one, the idea that samadhi and wisdom must be practiced together comes into being. The thought that samadhi and wisdom must be practiced together takes the form of is-isn’t(而不) like the Three Non-being(三無). It goes to the form of practice without thought of practice and tao without need for practice. If Huinung's return to the theme of prajñāpāramitā was to return to the tradition of the prajñāpāramitā sūtra, the methodology of that methodology and purpose becoming one would be an innovative methodology, unlike the traditional and gradual methodology of the northern school of Chan Buddhism.