看話禪의 無字公案 硏究 = Research on muchakongan of Kanhwa Seon

다국어 초록 (Multilingual Abstract)

Whether one is Buddhist or not, one of the most frequently used Buddhist terms among Korean people is the word 'Ch'amseon(參禪 - meditation).' To be more precise, most people say 'Ch'amseon Ha Da(to meditate) and then a detailed explanation of the movements and methods of the form of meditation follows suit.
Since the term 'Ch'amseon' literally means to 'seek Seon', it well characterizes Kanhwa Seon which seeks to solve a kongan(公案). The reason why the term 'ch'amseon' remains a familiar word to the average person in Korea is because Kanhwa Seon, with its method of seeking to solve kongans, has been, to the present, the representative method of religious practice in Korea and its historical tradition has been well preserved.
During the Song Dynasty in China, the Seon tradition of Chosa Seon(祖師禪), which taught that the P'yongsangshim(平常心) in everyday life is both the Way and the world of enlightenment and that we ourselves must awaken to our originally pure and non-discriminatory nature, began to decline. Hence, the urgent need for a form of practice at the time resulted in Kanhwa Seon, among others.
Kanhwa Seon is a form of practice wherein one gives rise to great doubt while seeking to solve the kongan and awakens to one's original nature. The historical figure who established the form of kongan practice and produced comprehensive compilations on the subject was Daehye Jongko(대혜종고), who belonged to the lineage of Imchaejong Yangkip'a(臨濟宗 楊岐波). Taehye Jongko combined the kongans of Paekch'iksonggo(百則頌古), which were contained in the Konganchip(公案集), with Chochu's(趙州) Muchakongan(無字公案) and its theory of Kuchamupulsong(狗子無佛性), and made them into the rules and regulations for all kongans. He also developed his own theory of konganch'amku(公案參究).
In chapter Ⅱ, in terms of the background of that specific time period, I will talk about the state of Buddhism during the time period from the collapse of the Five Generations(五代) to the formation of Puksong(北宋) and its transfer south of the river to become Namsong(南宋). I will also talk about the changes that took place in the Seon Order during this time period. I will make analogies with the Chasongch'ongchongshim's(自性淸淨心) Shimchipop(心地法), which formed the basis for the philosophy of that time period, and in terms of the background of the spiritual practices during that time period, I will discuss elements related to the practice of Kanhwa Seon.
In chapter Ⅲ, the formation of Chochu's Seon Talk of Kuchamupulsonghwa(狗子無佛性話) and, through a look at the kongan traditions of both Hwangpyok(黃蘗) and Popyon(法演), the process of the establishment of Muchakongan(無字公案) as a method of practice will be discussed.
In chapter Ⅳ, the structural development process of Kanhwa Seon will be discussed by studying the Muchakongan's Ch'amkuron of Taehye(大慧), Hyekae(慧開) and Toki(德異). The process of the establishment and the perfecting of Kanhwa Seon will also be examined. Through the examination of the Ch'amku method it was analyzed that the structure of the practice of kongan is centered on great doubt and that this great doubt eventually leads to an awakening.
Chapter Ⅴ discusses the fact that Kanhwa Seon came to be established in Korea by Pocho Chinul(普照知訥) of the Koryo Dynasty. Chinul accepted most of Taehye's views and talked about the Muchakongan Ch'amku. His disciple Chinkak Hyeshim(眞覺慧諶) continued his teachings and further delved into the issue, having left behind a written work stating that the Shipchongpyong(十種病) of Kanhwa Seon is also the disease of Muchakongan. This reflects the fact that Kanhwa Seon and the Muchakongan were already established during the Koryo Dynasty.
The kongan is a meditational means to ridding oneself of all discriminatory thoughts and help one realize one's true mind. The number of kongans found in the Seon tradition are vast as there are an estimated 1,700 kongans that exist. However, as has been examined in this paper, the Muchakongan played a central role during the establishment and development of Kanhwa Seon in Song Dynasty. It is my opinion that, while the Muchakongan Ch' amkupop was at the same time the Ch' amkupop for all other kongans, it was also represented the standard for the type of practical theory that Kanhwa Seon sought to achieve.

목차 (Table of Contents)

• 목차
• Ⅰ. 緖言 = 1
• 1. 問題提起 = 1
• 2. 硏究範圍와 方法 = 3
• Ⅱ. 看話禪의 성립배경 = 5
• 1. 時代的배경 = 5
• 2. 禪思想的 배경 = 9
• 3. 修行方法的 배경 = 13
• Ⅲ. 無字公案의 성립 = 18
• 1. 趙州와 狗子佛性話 = 18
• 1) 趙州의 行狀과 思想 = 18
• 2) 狗子佛性에 관한 禪問答 = 23
• 3) 趙州 以後의 狗子佛性話와 拈頌 = 31
• 2. 修行方便으로써 '無' = 37
• 1) 公案의 定義와 特性 = 37
• 2) 黃壁과 五祖法演의 無字公案 = 41
• Ⅳ. 無字公案의 參究 = 47
• 1. 無字公案의 展開 = 47
• 1) 大慧와 看話禪 = 47
• 2) 無門慧開의 『熱門關』 第1則 = 53
• 3) 蒙山德異의 「熱字十節目」 = 59
• 2. 公案 參究의 修行構造 = 64
• 1) 大疑의 擬結 = 64
• 2) 疑團打彼와 깨달음 = 67
• Ⅴ. 韓國禪에서의 수용과 전개 = 70
• 1. 知說의 看話禪 수용 = 70
• 2. 慧諶의 「狗子熱彿性話揀病論」 = 77
• Ⅵ. 結論 = 83
• 參考文獻 = 87
• Abstract = 92