趙州從諗의 禪思想 硏究 = (A)study of Zhao-zhou's Seon(趙州禪)

다국어 초록 (Multilingual Abstract)

The essay is focused upon the comprehensive contents of Zhao-zhou's Seon. They are as follows: The life and legal system of a teacher of Zhao-zhou, the appearing process of Analects of Zhao-zhou and its significance, the profound origin of Zhao-zhou's Seon and its thought character, the characteristics of his drafting in a collection of catechism, etc.
Generally speaking, originated from India, Buddhism was introduced into China. In China, it was newly applied to the atmosphere of Chinese culture. We prescribe it as Chinese Seon or the school of Seon. The key point of its thought can be regarded as the Seon of sect-founder. Buddhist Scholars, who have studied the Chinese history of Buddhist thought, are of the common opinion that the final aim is Seon of Kan-hua. It is possible to say that the Seon of Zhao-zhou plays a role in the process of its development.
A Seon master, Zhao-zhou(A.D. 778-897), was born as a son of Hak family in Qing-zhou. As a child (at least before 18 years old.), he entered the priesthood to be a Buddhist acolyte in the temple of Long-heng in his neighborhood. He went on a pilgrimage with his first master (at least after 18 years old), and had an audience with a Seon master, Nan-quan, to be his disciple. After that, he received the confirmation of Ju-zu-jie at the platform of Liu-li in Mt. Gao, where Nan-quan received Buddhist confirmation. After that confirmation, Zhao-zhou went around several areas, and returned to be Nan-quan's disciple. He settled down there for a long time. However, his status, as one of Nan-quan's disciples, is unlikely to be too high. We can guess that his task was 'a head of fire pot.'
As revealed in his records, his exceptional life is as follows: First, at the age of more than 50, he went on a long pilgrimage for 20 to 30 years. Second, the area of his pilgrimage through seven castles was so vast. Third, he visited a large number of Seon priests. Fourth, he enlightened so many worldly people to contribute to the prevalence of Seon, after settling down in one area at the age of 80. The above uniqueness can be regarded as an unprecedented record in Buddhist history. It is possible to say that his life has a value worth the history of Seon school itself.
Even if two kings of Yen and Zhao in the area of He-bei converted themselves to Zhao-zhou's Seon, Zhao-zhou led a simple life and was devoted to enlightenment. In the last few years, he left the temple of Guan-yin, stayed at the Seon temple of Zhen-Jin (Bin-Jia Yuan) in Zhen-fu, and died as a saint on December 2rd Qian-nin 4 years (897) in Tang Dynasty. Afterwards he got named honorably as the great teacher of Zhen-Ji. According to the related data, while he was alive, his Seon style was already named as "the exemplar way of Zhao-zhou" or "the academic tradition of Zhao-zhou", which suggests that his Seon style was so popular. Therefore, it is so clear that Zhao-zhou's Seon was established in those days and had great influence in China.
It can be said that Zhao-zhou's Seon was formed through Zhao-zhou's Buddhist succession and his process of Seon meditation over 60 years. Above all, his Seon thought was closely associated with the school of Hong-zhou by Ma-zhu. Particularly, the saying that 'the mind of everyday is the Way' presented by a Seon priest, Nan-quan, was absolutely connected with Zhao-zhou's Seon. However, there are the definite characters of Zhao-zhou's Seon, such as the tradition of Zhao-zhou's Seon, the Guan of Zhao-zhou's Seon, one phrase of Zhao-zhou's Seon, etc..
In the essay, I considered the definite characters of Zhao-zhou's Seon in such five aspects as comprehension, mild character of Kou-chun-pi Seon, receivability of Ben-fen-shi, one phrase of Zhao-zhou's Seon, and the tradition of non-tradition.
In this essay, I also considered the origin and value of Analects of Zhao-zhou in various aspects. In particular, Analects of Zhao-zhou provides us with the basis of partly observing the several historical facts related with the history of Seon school as well as its linguistic and literary values. And they also have the significance of recording the different contents from which we can understand the lives of Seon teachers in those days.
In this essay, starting from the process of Buddhism introduction into China, I also considered the school of Nan-tian-zhu-yi-seng by Da-ma, the Buddhist priesthood of Dong-shan by Dao-xin and the Seon thought of Hong-ren, Northern school of Seon and Southern school of Seon, both of which were developed from the Buddhist priesthood of Dong-shan, and the conflict between the Seon of Buddha and the Seon of sect-founder in the later school of Seon. This stream of thought clearly shows how the Chinese school of Seon was formed through the change of thought.
The Seon of Buddha, as the school of Ji-jiao-wu, had the trace of depending on the teachings of Buddhist ancestor, whereas the Seon of sect-founder makes the way of instant awakening that facing the mind is Buddha. The Seon of sect-founder can be said to make such a Seon way of being identical with the conception of Seon. It reveals the spirit of 'the way of continual enhancement' included in the Seon of sect-founder.
The life of a teacher of Zhao-zhou and Zhao-zhou's Seon presented by him do not have just the significance of historical person and thought once popular in past. In conclusion, even in the different times and culture, it is possible to say that it still presents us with the true way of Seon.

목차 (Table of Contents)

• Ⅰ. 序論 = 1
• 1. 硏究目的 = 1
• 2. 硏究方法 = 2
• Ⅱ. 趙州禪師 以前 中國禪의 흐름 = 5
• 1. 祖師禪 以前史 = 5
• 1) 初傳佛敎의 禪思想的 萌芽 = 5
• 2) 達磨의 南天竺一乘宗 = 9
• (1) 達磨의 二入四行論 = 10
• (2) 南天竺一乘宗 = 16
• 3) 東山法門과 禪宗의 興起 = 19
• (1) 道信禪師의 '入道安心要方便法門' = 19
• (2) 弘忍禪師의 禪思想 = 27
• (3) 東山法門의 展開 = 32
• 4) 南宗禪의 成立 = 35
• 2. 祖師禪의 展開 = 43
• 1) 如來禪 = 43
• 2) 祖師禪의 形成 = 47
• Ⅲ. 趙州禪師의 生涯와 修學 = 51
• 1. 貫籍 = 51
• 2. 出家와 南泉 門下에서 參學 = 53
• 3. 諸方의 遍歷 = 62
• 1) 馬祖道一系 禪師들 參訪 = 63
• 2) 石頭希遷系 禪師들 參訪 = 66
• 3) 기타 禪師들 參訪 = 68
• 4. 敎化와 入寂 = 70
• Ⅳ. 公案集에 나타난 趙州 禪思想 = 78
• 1. 『傳燈錄』 = 79
• 1) 『傳燈錄』의 趙州公案 = 79
• 2) 趙州公案의 禪思想 = 83
• 2. 『碧巖錄』 = 85
• 1) 公案과 『碧巖錄』의 편제 = 86
• 2) '達磨不識'과 '不在明白' = 91
• 3) 趙州公案 해석 = 96
• (1) '至道無難' = 96
• (2) '靑州布衫' = 100
• (3) '趙州戴鞋' = 102
• 3. 『無門關』 = 104
• 1) 『無門關』의 趙州公案 = 105
• 2) 趙州公案 해석 = 106
• (1) '趙州狗子' = 106
• (2) '趙州洗鉢' = 110
• (3) '庭前柏樹' = 112
• Ⅴ. 趙州 禪思想의 形成 = 114
• 1. 祖師禪의 標識로서 趙州 禪思想 = 114
• 2. 趙州 禪思想의 淵源: 洪州宗 = 118
• 3. 趙州 禪思想의 成立 = 126
• 4. 『趙州語錄』의 流行 = 130
• Ⅵ. 趙州 禪思想의 特徵 = 135
• 1. 平常心是道 = 135
• 2. 禪思想의 包容性 = 136
• 3. 柔和的 성격의 '口脣皮禪' = 137
• 4. '本分事'로써 接人 = 142
• 5. '趙州一句' = 144
• 6. 無家風의 家風 = 147
• Ⅶ. 結論 = 149
• 參考文獻 = 153
• ABSTRACT = 160