모종삼의 미발체인설과 이발찰식설 비판

Abstract

This study seeks to review the understanding of wei fa ti ren and yi fa cha shi by Mou Zong San. Wei fa ti ren is the theory of Li Tong. Yi fa cha shi is the theory of Hu Hong. Mou Zong San insists wei fa ti ren is transcendent consciousness and yi fa cha shi is intrinsic consciousness. This distinction is not appropriate. It is not necessary to distinguish whether or not it has already occurred because it is a one-pointed mind by meditation. It is cha sik to observe the motion in a meditation state, and furthermore, it observes appearance before any emotion of the mind begins. Mou Zong San explained that Hu Hong's yi fa cha shi is inherent, and this was actually carried out in a meditation state. It is observing without fear when the mind and emotions begins in a meditation state. Buddhists say that Contemplation of the bases of mindfulness should be stopped thought motion or not motion in a one-pointed mind by meditation. In other words, emotions stop happening and observation occurs. You can go deeper and observe it more than you can in the distracted mind. Taoism recognizes the state of Xian tian. It is the state before emotions are in motion and the stage in which thoughts and consciousness does not occur. Song Dynasty Confucian scholars did not use the concept of not-birth because it is a concept of Buddhism and Taoism. Instead, they preferred to use the concept of wei-fa. So even if the concept of Xian tian is applied, there is a difference between the connotations. It is a new attempt to explain Hu Hong and Yi Tong as different reasons from Zhu Xi, not following Zhu Xi's distinction between Donam and Honam studies, but with the schematic of transcendental and intrinsic consciousness. However, it can be said that it is an arbitrary standard to try to explain that The Line of Ho Hong and Liu Zong Zhou is a part of Neo-Confucianism without understanding how to cultivate theory of Buddhism and Taoism.