학술논문
근래 道信禪師 禪法 연구에 대한 반론(2)
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- 영문명
- A counterargument on the recent studies of the Zen Dharma of Dao-xin道信 (2)
- 발행기관
- 불교학연구회
- 저자명
- 박건주(Park Keon-Joo)
- 간행물 정보
- 『불교학연구』제11호, 295~322쪽, 전체 28쪽
- 주제분류
- 인문학 > 불교학
- 파일형태
- 발행일자
- 2005.08.01
6,160원
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국문 초록
영문 초록
In understanding the history of early Zen-sect, the issue of Zen Dharma of Dao-xin道信 and his genealogy are very important. Recently, there often has been a tendency to conclude the character of Zen Dharma of Dao-xin and deny historical evidence easily, by reasoning from a mere assumption and distortion. This tendency is due to not having the profound understanding on the Zen Dharma in early Zen-sect, and it must be considered with caution. The present writer pointed it out in the part I and II section of this thesis. The Zen Dharma of Dao-xin succeeded to Lanka-Zen of early Zen-sect as the way it is, since the great monk Dharma. I made it clear that the Lanka-Zen should not be distinguished from the Prajna-Zen, and such classified terms of Zen Dharma are not suitable for actual Zen Dharma.
The practice of vipa?yan? to mind(看心) and the practice of transcendence of vipa?yan?(絶觀) ? the practice of non-watch(不觀) ? the practice of non-thinking(不思) ? the practice of non-practice(不行) are not heterogeneity in Zen Dharma. This Zen Dharma can not be divided into gradually realizing Dharma and directly realizing Dharma, but directly realizing Dharma has this Zen Dharma as a chain of practice system.
The profound meaning of Zen Dharma can be understood better through directly realizing Dharma advocated by Zen-master Mahayana摩訶衍禪師 in "Disputation in Tibet (792-794)". The issue of the relations between teacher and pupil of Dao-xin and Niu-dou Fa-long牛頭法隆 also can not be determined by simple view point from documents criticism. And it is necessary to give consideration to the peculiar way of Zen-Sect.
I"m sure that the result of this thesis will correct the former fixed ideas on the Zen Dharma of Southern and Northern Zen-Sect.
The practice of vipa?yan? to mind(看心) and the practice of transcendence of vipa?yan?(絶觀) ? the practice of non-watch(不觀) ? the practice of non-thinking(不思) ? the practice of non-practice(不行) are not heterogeneity in Zen Dharma. This Zen Dharma can not be divided into gradually realizing Dharma and directly realizing Dharma, but directly realizing Dharma has this Zen Dharma as a chain of practice system.
The profound meaning of Zen Dharma can be understood better through directly realizing Dharma advocated by Zen-master Mahayana摩訶衍禪師 in "Disputation in Tibet (792-794)". The issue of the relations between teacher and pupil of Dao-xin and Niu-dou Fa-long牛頭法隆 also can not be determined by simple view point from documents criticism. And it is necessary to give consideration to the peculiar way of Zen-Sect.
I"m sure that the result of this thesis will correct the former fixed ideas on the Zen Dharma of Southern and Northern Zen-Sect.
목차
Ⅰ. 序言
1. 반야선과 능가선의 문제
2. 看心과 不觀ㆍ不思ㆍ不行의 문제─‘티베트宗論’解義
3. 道信과 牛頭法融의 嗣法 문제
Ⅱ. 結言
영문초록
1. 반야선과 능가선의 문제
2. 看心과 不觀ㆍ不思ㆍ不行의 문제─‘티베트宗論’解義
3. 道信과 牛頭法融의 嗣法 문제
Ⅱ. 結言
영문초록
키워드
Dao-xin(道信)
the practice of vipa?yan? to mind(看心)
the practice of transcendence of vipa?yan?(絶觀)
the practice of non-watch(不觀)
the practice of non-thinking(不思)
the practice of non-practice(不行)
Zen-master Mahayana(摩訶衍禪師)
disputation in Tibet(티베트종론)
Niu-dou Fa-long(牛頭法融)
gradually realizing Dharma(漸法)
directly realizing Dharma(頓法)
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