고봉원묘(高峰原妙)의 선사상 특질

Abstract

Gaofeng-yuan miào(高峰原妙) lived during the transition of Song and Yuan dynasty and he is rated as a hard worker in the Ganhwa Chan(看話禪) restoration. In this paper, I reviewed Gaofeng-yuan miao’s life, related articles about him, and the characteristics of his Chán thought. Gaofang’s Buddhist doctrine was inherited by Yangqipai(楊岐派), which is one community of Linji school, a family of southern mountain among southern school Chan. This is same as Dahuizonggao(大慧宗杲) who was formulated Ganhwa Chán and also Gaofeng’s active area was Linan(臨安), where Dahui(大慧) enhanced Ganhwa Chan. Those two factors seemed to be effected to Gaofeng to practice Gan-hwa Chan devotedly. According to the preface of Chanyao(禪要), the collection of Gaofeng’s sermon, the book was published while he was alive. However, Yulu(語錄), the collection of Gao-feng’s missing sermon, was published in two volumes after he left. The characteristics of the two books, Gaofeng’s Chanyso(禪要) and Yulu(語錄), mostly can be founded by ‘Kaitangpushuo(開堂普說)’. According to it, Gaofeng tried to enhance Linji school’s religious tradition and also had critical viewpoint to the Mozhao Chan(黙照禪). Gaofeng spend his whole life time to practice KanhuaChan(看話禪) and advocated ‘Three needs(三要)’, the concept which was made with the great roots of belief(大信根)⋅the great affection of question(大疑情)⋅the great will of enthusiasm(大憤志), on the basis of his actual participation(實參). And also Gaofeng deviated from the general KanhuaChan(看話禪)’s tradition which draw Huatou(話頭) from Gongan(公案). He advocated his own huatou, called ‘sanguan(三關)’. Those distinctive characteristics of Gaofeng’s Chán thought are still meaningful to practice KanhuaChan(看話禪).