馬祖의 禪思想 硏究 = (A) study on the thought of seon(dhyana) of the ma-tsu

다국어 초록 (Multilingual Abstract)

The main ideology of Ma-tsu is 'Ordinary Mind is the Way'(平常心是道) and 'Mind is the Buddha'(卽心是佛). The main theme of this thesis is not only on the practical aspects followed by Self realization into the Buddha-nature(佛性自覺) but also to emphasize on human aspects which builds the foundation of Self-purity. From this points, the text will be stressed into several categories.
First, an ideology of a person has close relationship to his background of the time. Ma-tsu lived during T｀ang dynasty, the culture most highly developed in the history of China. The rise of An-Lu-Shan rebellion(安史의 大亂) had brought shifts in the centers of powers resulting changes in the social structure became the beneficial factor of prosperity for Ma-tsu school. The power shift to locality along with supports from the officials were the background of Ma-tsu, but most of all, his idea of emphasis on human quality reconciliated humanity once disgraced by revolt all around the nation. Moreover, the Huai-Tsang disaster on Buddhism(會昌破佛) had swept the Sutric Buddhism and gave ways to the Chan schools to survive which later prospered into five houses and seven schools.(五家七宗)
Second, it is tracing the origin of his thoughts. Bodhidharma｀s(達摩) Eased-Mind(安心) and Two Entrances and Four Acts(二入四行) reflect Sunyata view(空觀) of Mahayana and his Wall-Gaze(壁觀) carries his particular practical points. Tao-hsin(四祖道信), claimed the method to realize 'Mind is the Buddha' is Samadhi of one practice(一行三昧) which characterized by 'Maintaining unity without going astray'(守一不移) and Hung-jen(五祖弘忍) claimed the importance of realizing the Self-nature which is originally pure, thus if one keeps the mind calms, the delusion will naturally be rested. The Sixth Patriarch Hui-neung(六祖慧能)｀s thought reflects the Prajna, where based upon intrinsically pure Self Buddha-nature, is realized by sudden break through to No-Mind by seeing one｀s nature. Ma-tsu｀s teacher, Huai-jang｀s(南岳懷讓) thought was 'Mind is the Buddha where all three worlds are only the reflections of mind'(三界唯心 心卽是佛), thus his practical point was non-defilement(不汚染) to One-mind. Likewise, Bodhidharma｀s Eased-mind and Four Acts built the foundation of Ma-tsu to claim 'Ordinary mind is the Way' where as Tao-hsim, Hui-neung, and Huai-jang｀s realization to Buddha nature provided base for ma-tsu to propagate 'Mind is the Buddha'.
Third, one of the most important factor was to establish new image of human in Buddhist way which well reflected by his thoughts. This supports the development of Ma-tsu｀s school(馬祖敎團) into two aspects which are C｀han ideologic and of Monastic. The ideologic aspect, 'Mind is the Buddha' serves as principle when 'Ordinary mind is the Way' supports the practical points ad at the same time the ultimate state. Because the Ordinary mind refers to the mind of human originally pure and free of delusion therefore it needs not cultivation but to avoid defilement. Since the Buddha is not apart from the mind, the Buddha should not be sought outside the mind. This term was used rather casually as device to his disciples for their enlightenment. Another aspect is the monasticism that his 'Ordinary mind is the Buddha' idea had promoted. His everyday quality practice viewed manual labour and practice as one which built foundation of forming C｀han(淸規) oriented monastery independent from Vinaya monastery(律院), constructing their own monastic rules.
The fourth is characteristics of Ma-tsu｀s c｀han asing shouts(喝) and blows(棒) in terms of pre-Koan system distinct from Indian tradition. Those were used in dialogues between disciples which later became one of the Koans. His wide usage of creative and spontaneous dialogues(大機大用) had great influence on later formation of Koan(公案) in the history of C｀han schools.
The fifth is his successors. His direct disciple Pai-chang(百丈), well known for first establishing monastic rules stressed Ma-tsu｀s everyday c｀han, thus made farming and practice equal. The third generation of Hung-chou school(洪州宗), Huang-po(黃檗) is characterized by No-mind thoughts which is free of discrimination is thought to be the succession of Ma-tsu｀s Ordinary mind. Lin-chi, who has completed the thoughts of Ma-tsu, claimed on intrinscic freedom of human found in True man of no rank(無位眞人).
The great prosperity of a Ma-tsu｀s C｀han(馬祖禪), on the other hand, did not live alone but with Tsung-mi's(圭峰宗密) criticism, the successor of Shen-hu(荷澤神會). His critcism pointed out the lack of expression on the essence of Self nature, that it has reduced the essence to its function far overlooked. But too critical and theoretic, Tsung-mi｀s C｀han had not much succeeded after him but contrastingly, Ma-tsu school had been widely successive around China and over Korea and Japan up to today.

목차 (Table of Contents)

• 목차 = 1
• Ⅰ. 序言 = 3
• 1. 연구 동기와 목적 = 3
• 2. 연구 범위와 방법 = 6
• Ⅱ. 馬祖禪의 성립배경 = 8
• 1. 時代的 배경 = 8
• 2. 사상적 배경 = 15
• (1) 達摩의 安心 = 15
• (2) 道信의 守一不移와 弘忍의 守心 = 20
• (3) 慧能의 般若 = 27
• (4) 南岳懷讓의 心卽是佛 = 30
• Ⅲ. 馬祖의 禪思想 = 35
• 1. 馬祖의 生涯와 그의 門下 = 35
• (1) 馬祖의 略傳 = 35
• (2) 馬祖와 그의 門下 = 43
• 2. 馬祖의 禪法 = 54
• (1) 平常心是道 = 55
• (2) 卽心是佛 = 64
• 3. 馬祖의 禪風 = 77
• (1) 禪宗의 大機大用 = 77
• (2) 馬祖의 禪機方便 = 79
• Ⅳ. 馬祖의 禪思想전개 = 86
• 1. 禪宗융성기의 시대상황 = 86
• 2. 馬祖禪의 발전 = 93
• (1) 酒丈懷海(749~814) = 95
• (2) 黃堞希運(?~856) = 101
• (3) 臨濟義玄(?~867) = 108
• 3. 圭峰宗密의 馬祖彈 비판 = 116
• (1) 圭峰의 전기 및 思想的 배경 = 116
• (2) 洪州宗에 대한 비판 = 119
• Ⅴ. 結論 = 126
• 참고문헌 = 130
• Abstract = 135