earticle

영어

Including niu-tou-chan (牛頭禪) all sorts of chan-family (禪家) ’s chan-zhi (禪旨) ultimately guide to get off one’s mind (wang-xin忘心) . Zong-mi (宗密), (780~841) , taking he-ze-zong (荷澤宗) as himself family, praised it as the highest and publicized the views of nan-dun-bei-jian (南頓北漸說) ·chuan-yi (傳衣) ·zhengbang (正傍) ·yi-ren-fu-zhu ( 一 人付囑) etc. fabricated by the disciple corner of heze (荷澤) by several writings. The chan-zhi (禪旨) of wang (妄) ·zhen (眞) ·kong-wu (空無) that Zong-mi presented as bei-zong (北宗) ·hong-zou-zong (洪州宗) ·niu-tou-zong (牛頭宗) chan-zhi, criticising and some like summary arranging the rest school, handed down as a signboard of each chan-family (禪家) in after ages. However in reality they were so fractional and slanted as can not be true chan-zhi of each chanfamily. And such presenting had regard for raise he-ze zong (荷澤宗) ’s position and lower the other chan-family rather than manifest real and profound each chan-zhi (禪旨) meaning. No making use mind (不用心)· no raising mind (不作意) ·no thinking (不思) ·no ascetic practices (不行) ·realize mind originally no concept (無念) ·realize mind originally no concept (無心) ·no observing practices (絶觀) ·ascetic practices (無事)· think no more of mind (忘心) were principal chan-zhi seen in niu-touchan (牛頭禪) , and they are in reality included commonly in chan-zhi of several chan-family. Because niu-tou-chan was early than the other chan-family, so must be estimated highly as playing an important role of magnet in chan-way. On the ground of niu-tou-chan the other several chan-family’s chan-zhi can be reconciled. Zong-mi (宗密) ’s stand-point that niu-tou-chan was min-jue-wu-ji-zong (泯 絶無寄宗) slanted to kong-wu (空無) was wrong seriously. Including Prajn chan-zhi Lanka-Sutra and the chan-zhi in overall Mahayana Sutra are described together so neatly. Including niu-tou-chan several chan-family’s chan zhi all together lead to ultimate wang-xin (忘心 ; think no more of mind) and shen-zheng (身證 ; body naturally Bodhi). Therefore they ara all together significant and necessary instructions. Merely Zong-mi presented boastfully mind-nature (xin-ti心體) as ‘no-against cognition知 (靈知, 眞知) ’, but the letter ‘zhi (知) ’set a object forth as a premise, therefore causes much evil practice. In almost Sutra presented xin-ti心 (體) as ‘Bodhi (覺) ’. So it needs to observe the meaning in Sutra, and according to that meaning getting similar-Bodhi (xiang-si-jue相似覺) , subsequently should be proceeded to partially-realization-Bodhi (sui-fen-jue隨分覺) and to ultimateBodhi (jiu-jing-jue究竟覺).

한국어

우두선을 비롯한 여러 선가의 선지와 법문은 궁극으로 마음을 잊는 망심 (忘心) 의 자리로 이끌고 있다. 우두선에 보이는 불용심 (不用心) ·부작의 (不作意) ·부사 (不思) ·불행 (不 行) ·무념 (無念) ·무심 (無心) ·절관 (絶觀) ·무사 (無事) ·망심 (忘心) 등 선지와 법문들은 실은 여러 선가의 법문에 거의 공통으로 보이는 것이며, 여타 선가보다 시기적으로 앞선 까닭에 후대에 선법의 지남 (指南) 으로서 소중한 역할을 한 것으로 평가되어야 한다. 우두선을 통해서 여타 선가의 선지들이 원융 회통될 수 있다. 종밀이 우두선을 단순히 공무 (空無) 에 치우친 민절무기종 (泯絶無寄宗) 으로 보는 것은 큰 잘못이다. 반야의 선지를 포함하여 『능가경』을 비롯한 대승경론 전반의 선지가 함께 펼쳐져 있다. 우두선을 비롯한 여러 선가의 선지와 법문들은 모두 법상 (法相) 의 장애를 넘게 함으로써 궁극의 망심 (忘心) 과 신증 (身證) 에 이르도록 이끌고 있다. 모두 다 소중하고, 필요한 법문들이다. 단지 종밀이 自派인 하택종의 특장으로서 자랑삼아 제시한, ‘심체 (心體) 를 ‘지 (知) ’로써 드러내었다는 법문’은 여러 병폐를 낳게 되는 폐단이 있기 때문에 본래 여러 경론에서 심체 (心體) 를 ‘각 (覺) ’으로 드러내어 설한 뜻을 살펴서, 이를 통해 상사각 (相似覺) 을 얻고, 나아가 수분각 (隨分覺) 구경각 (究竟覺) 에로 진전해 가야 할 것이다.