南宗禪의 유래와 중국적 變容에 관한 考察

다국어 초록 (Multilingual Abstract)

Truth is another aspect of freedom, the highest value that humans crave. And, it can be said that tree freedom represents ‘nirvana’.

For thousand years, in the advanced civilizations of the various continents, diverse and in-depth thoughts to find the fundamental questions of the universe that finite humans could not dare to approach have guided the spirit of mankind, and humans have practiced meditation as the physical and mental training to get to nirvana.

The Buddha, who had appeared in the time when mankind was wholly dependent on God, instilled a wonderful philosophy, which allowed them to escape from powerlessness and look at the nature represented by phenomena with the eyes of the abyss, into their minds at that time. And, the great idea became a culture that has reached its height across all the ages and countries of the eastern continent.

The unique cultural thoughts of the Chinese had continued to develop in traditional Chinese rituals with the combination of the Hundred Schools of Thought’s ideological basis since the Confucius, but it developed into a trend of enjoying ideological amusements while considering that the underlying solution was in the truth. Therefore, it seems that philosophical Chinese, who regarded the middle path as the best value, would not have taken the middle path of Mahāyāna Buddhism strangely.

Buddhism that had moved eastward is still established as the representative thought of Chinese continent, giving the answer to two truths(Paramartha and real existence of experiential) of something that can’t be named. This study looked into the reasons why NamJongSun, the Zen Buddhism of China, had been able to be the center of Chinese philosophy and religion, unlike Primitive Buddhism, with the following three factors.

Firstly, Chinese Buddhism starts from Mahāyāna. ‘The occurrence of Mahāyāna Buddhism’ is also in line with the Chinese consciousness and the humanity that the Chinese pursue. It can be confirmed that the reason why Mahāyāna Buddhism could prevail in China’s long-established cultural basis was ‘diversity’.

Mahāyāna zen developed in richer thoughts and consciousness than basics in the practice of Hināyāna zen was widespread by the diversity that made it available to respond to something everywhere. The root of zen with its strong vitality was deeply rooted in the Chinese continent and bloomed everywhere.

Strictly speaking, the Chinese Buddhism called ‘Mahāyāna’, which had evolved from Buddhism, was newly blossomed.

Secondly, Chinese Buddhism was reborn as China’s own Buddhism through fusion with the great Chinese traditional thoughts after the process of Geyi-Buddhism.

Buddhism attempted to resolve conflicts and heated debates with traditional Chinese thinkers representing most of the traditional rituals handed down to the Chinese people for a long time through fusion and reconciliation while going through the transformation that does not deviate much from the doctrine of Primitive Buddhism born in India during the process of conflicting thought systems and ideas that had accumulated on the two continents due to Buddhism that had moved eastward. As a result, the size of the intellectuals, monks from a good stock, and the Buddhists has expanded, and the depth of Chinese thinking has deepened.

Thirdly, it is the spirit of transcend Buddha and beyond the founder of a religidus sect of previous founders that may be called the crystal of thinking with Chinese philosophy in the Zen system of Buddhism.
The practice of Josaseon is to explore one’s own infinite possibilities and humanity, to carry out religious purification constantly in the world of empty space, and to ask oneself about the answers without seeking them from the Buddha out of one’s mind, that is to say, to clarify that self-reflection corresponds to the nature of Buddha that has resulted in the expansion of the ideas of the Chinese who were considered microcosms. Also, it is derived that the truth of Laotzu and Chuangtzu is not far away as transcend Buddha and beyond the founder of a religidus sect of Josaseon is about Wandering by overcoming adults and surpassing founders.

When the Zen of Buddhism was born as Zen Buddhism due to the transformation of Chinese thoughts as the traces of the Zen in India fluctuated, after The founder Boly dharma, numerous Buddhist priests of high virtue had emerged, extraordinary Zen monks were carrying out Zen to prosper their own denominations all over the continent while claiming they were well-qualified men of NamJongSun under the flag of their own doctrines. Indeed, it could be called the Warring States Period of NamJongSun or the Hundred Schools of Thought’s Era of NamJongSun.

All human beings are inherently pure and true. And, everyone equals to the Buddha. Chinese NamJongSun that wanted to prove it could be at the center of mainland China through an in-depth research and a brilliant use with an intuition of intense and subjective humanity.

And hopefully, it is expected that Korea’s Ganhwa Zen will accomplish the doctrine of a saint that establishes humanity as well as unexampled truth in the history of mankind.

목차 (Table of Contents)

• Ⅰ. 서 언 1
• 1. 연구목적 1
• 2. 연구범위와 방법 3
• Ⅱ. 남종선의 유래 6
• 1. 남종선의 의의 6
• 2. 남종선의 유래 9
• Ⅲ. 남종선의 대두 16
• 1. 남종선의 세 갈래 16
• 1) 능가계의 남종선 16
• 2) 반야계의 남종선 18
• 3) 동산법문 21
• 2. 남종선의 전개 28
• 1) 하택종 보당종 31
• 2) 홍주종 석두종 36
• Ⅳ. 중국적 변용과 그 연원 40
• 1. 유교적 변용 41
• 1) 배불론과 불성론 44
• 2) 여래장과 인성 49
• 2. 노장적 변용 53
• 1) 노자의 무론과 장자의 도론 53
• 2) 무위자연에서 본성으로 58
• Ⅴ. 결 어 63
• 참 고 문 헌 67
• <ABSTRACT> 70