The purpose of my study is to examine and to clarify prājña in Shenhui(神會) Seon thoughts(禪思想). Shenhui completely sets his Seon thoughts through prājña. He lays stress on turning over a WuShangBoLi (無上菩提), and says it is the key to realizing spiritual awakening. Furthermore, he will be trying agin to including throughout a doctrine of Buddhism from prājña(prājñapāramitā). He demonstrates that awakening by turning over a WuShangBoLi is an immediate param rtha-satya(第一義諦) of Middle Way(中道), and concludes that ascetic exercises of prājña ap ramit is the source of Buddha. This argument considers the following issues. First, In DingHuiDengXue(定慧等學), Shenhui says it is all of the same to Three Studies(三學); Precepts(戒) meditation(定) wisdom(慧), and concludes this is to enter into BuErFaMen(不二法門). Second, Shenhui says again XinBuQi(心不起), NianBuQi(念不起) as the kernel of meditation(定), and moreover, he naturally connects these things to WuNian(無念), WuJu(無住). Last, WuNian(無念), WuJu(無住) are the aim of Shenhui's thoughts. Shenhui's WuNian(無念) is describe as BuErFa(不二法) and ZhenRu(眞如). But this is not implied only a having no thinking in the meaning of a word, and is the same of prājñapāramitā, is YiXingSamMei(一行三昧). In other words, Shenhui says that to become enlightened WuNian(無念) is to become enlightened Xing(性), and that is DunWuJueTuo(頓悟解脫). Finally, he concludes that ChanFa(禪法) as Middle Way of prājña is RuLaiChan(如來禪).
目次
Ⅰ. 緖言 145 Ⅱ. 『語錄』에 나타난 般若 와 관련된 語句의 考察 147 1. 般若에 의한 立論 147 2. 定慧等學 151 3. 心不起, 念不起 154 4 . 無念, 無住心 156 Ⅲ. 신회선사의 般若 에 의한 禪思想의 特質 161 Ⅳ. 結語 163
