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圭峰宗密의 洪州宗비판=Criticism of the Hungchou School by Kueifeng Tsungmi |
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| Author |
신명희 (著)=정운 (au.)
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| Source |
선학=禪學=Journal of Seon Studies
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| Volume | v.7 n.0 |
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| Date | 2004.04.30 |
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| Pages | 43 - 73 |
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| Publisher | 韓國禪學會 |
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| Publisher Url |
http://www.seonstudy.org/seon/
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| Location | Korea [韓國] |
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| Content type | 期刊論文=Journal Article |
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| Language | 韓文=Korean |
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| Note | 저자정보: 동국대 선학과 박사과정 수료 |
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| Abstract | Kueifeng Tsungmi(780～841) from the Dang Dynasty of China was the person who completed the integration of doctrine and Zen by combining several thoughts into one system. His position in Chinese Buddhist history is remarkable since he established the integration of Buddhist thoughts. In addition, his influence on Korean Buddhism is great because his thoughts, such as “The Integration of Zen and Doctrine” and “Doctrine of Sudden Enlightenment and Gradual Cultivation” greatly influenced the ideas of Bojo Jinul (1158～1210), who was a support in establishing the Jogye Order of Korean Buddhism. Also, Kueifeng Tsungmi's book Doseo is one of the textbooks of Buddhist colleges.
The thought system of Tsungmi, who was the fifth generation of the Hotse School and the Fifth Patriarch of Flower Garland School, philosophically and logically rearranged Buddhism, and can be divided into three aspects.
First, he straightened and integrated scrambled thoughts all together when Zen schools were greatly reviving due to doctrinal schools withering.
Second, feeling superiority of schools that he belonged to, the Flower Garland School for doctrine, and the Hotse School for Zen, he integrated other thoughts of doctrine and Zen that he thought were at lower stages.
Third,among Zen schools, Tsungmi especially denigrated the enormous practicing group who belonged to the Hungchou School, which had Matsu TaoI as the founder. At the same time he clarified the doctrine of the Hotse School, saying “Emptiness is nothing but Wisdom”, to criticize the Hung chou School in order to reduce it to a lower grade. In other words, he tried to promote the rank of the Hotse School by criticizing other schools, the Hungchou School in particular.
However, even though Tsungmi severely criticized the thought of the Hungchou School, it has still produced numerous Zen masters for more than a thousand years, and established a large, unceasing flowing river of Zen. Let's compare the different ideas between Tsungmi and Matsu.
First, Tsungmi regarded only Buddha nature as Buddha, on the other hand, Matsu thought theminds of sentient beings were Buddha, that is, mind is nothing but Buddha.
Second, the Hotse School emphasized only original mind, however, the Hungchou School emphasizedthe action of mind. In other words, while Tsungmi considered the mind as the fundamental wisdom, Matsu insisted the theory of action was important. That means the total action of seeing, speaking, and thinking is nothing but the action of Buddha.
Third, the Hotse School spread speculative, logical, and metaphysical theory; on the other hand, the Hungchou School regarded the practice in daily life as most important.
As a disciple of Huineng, the Sixth Patriarch of Zen, Hotse Shenjui, founder ofthe Hotse School of Zen, worshiped Huineng and spent his life enhancing the Southern school of Zen and attacking the Northern school of Zen. But the dharma lineage of Huineng shone brilliantly at the time of the Zen
school of Matsu TaoI, who followed Nanoyueh Huaijang, who was a student and dharma successor of Huineng. Even
though Kueifeng Tsungmi criticized other Zen schools, especially the Hungchou School, in order to increase the position of the Hotse School, the Hungchou School succeeded in the flow of Zen, and the Hotse School of Hotse Shenhui came to an end at Kueifeng Tsungmi.
However, we should have a high opinion of the achievements Kueifeng Tsungmi erected in establishing the philosophical and theoretical system. Also, though the lineage of theFlower Garland School was through after Kueifeng Tsungmi, the thought from this School is still alive in Zen. Kueifeng Tsungmi holds an important position in Chinese and Korean Buddhism, so it is quite natural to study him more deeply in the future. |
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| Table of contents | 1. 들어가는 말 43
2. 荷澤계 宗密과 洪州宗의 馬祖 46
3. 宗密의 洪州宗 비판 52
4. 마치는 말 67
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| ISSN | 15980588 (P) |
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| Hits | 62 |
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| Created date | 2022.03.17 |
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| Modified date | 2022.03.17 |
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