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다국어 초록 (Multilingual Abstract)

The Song dynasty the imjar school divided into the Hwang-Byok(黃蘗) subschools. They stressed Kongan(公案) Zen in contrast to the Chodong(曹洞) school's emphasis on silentillumination Zen(？照禪).
The number of Kongan is traditionally estimated at 1700, which, however, is a very generous way of counting them. For all practical purposes, less than ten, or even less than five, or just one may be sufficient to open one's mind to the ultimate truth of Zen. A through going enlightenment, however, is attained only through most self-sacrificing application of the mind, supported by an inflexible faith in the famility of Zen.
It is not to be attained by merely climbing up the graduation of the Kongans one after another as is usually practised by followers of the Im-Jai(臨濟) school. The number really has nothing to do with it. The necessary requirements are faith and personal effort. without which Zen is mere bobble. Those who regard Zen as speculation and abstraction will never obtain the depths willpower. There may be hundreds Kongans, or these may be an infinite number of objects filling up the universe, but it does not necessarily concern. Only let one gain an all viewing and entirely satisfying.
The zen-school of Dang dynasty was the essence of China zen buddhism. But, in dynasty, the zen action and zen thought went off their color. So, gradually vicious practices and side effects appeared in many aspect. At that time, Daehae-Jonggo(大慧宗？, 1089-1163) set up against that problem and that followers. As a part of that preventive measure. he preached sermons for not only Buddhist priests but also high officials that The Discrimination between right and wrong on Zen-practice.
During the Song Dynasty in China, the Zen tradition of ChosaSeon(祖師禪), which taught that the P'yongsangshim(平常心) in everyday live is both the Way and the word of enlightenment and that we ourselves must awaken to our originally pure and non-discriminatory nature, began to decline. Hence, the urgent need for a form of practice at the time resulted in Kanhwa Seon, among others.
Kanhwa Seon is a form of practice where in one gives rise to great doubt while seeking to solve the Kongan and awakens to one's original nature. The historical figure who established the form of Kongan practice and produced comprehensive compilations on the subject was Daehae-Jonggo(大慧宗？), who belonged to the lineage of Imchaejong Yangkip'a(臨濟宗楊岐派).Daehae-Jonggo (大慧宗？) combined the kongans, which were contained in the Konganchip(公案集), with Chochu's(趙州) Muchakongan(無字公案) and its theory of Kocha -mupulsong(狗子無佛性), and made them into the rules and regulations for all kongans, He also developed his own theory of Konganch'amku(公案參究).
In chapter Ⅱ, in terms of the background of that specific time period, I will talk about the state of Buddhism during the time period from the collapse of the Five Generations to the formation of Puksong(北宋) and its transfer south of the river to become Namsong(南宋). I will also talk about the changes that took place in the Zen Order during this time period. I will make analogies with the Chasongch'ongchongshim(自性淸淨心), which formed the basis for the philosophy of that time period, and in terms of the background of the spiritual practices during that time period, I will discuss elements related to the practice of Kanhwa Zen.
In chapter Ⅲ, the formation of Hwado and, through a look at the Kongan tradition of Popyon(法演), the process of the establishment of Kongan as a method of practice will be discussed.
In chapter Ⅳ, the structural development process of Kanhwa Zen will be discussed by studying the Kongan's Ch'amkuron of Daehae. The process of the establishment and the perfecting of Kanhwa Zen will also be examined. Through the examination of the ch'amku method it was analyzed that the structure of the practice of kongan is centered on great doubt and that great doubt eventually leads to an awakening.
In chapter Ⅴ discusses the fact that Kanhwa Seon came to be established in Korea by Pocho Chinul(普照知訥) of the koryo Dynasty. Chinul accept most of Daehae's views and talked about the Kongan Ch'amku. His disciple Hyeshim(慧諶) continued his teachings and further delved into the issue, havung left behind a written work stating the Kanhwa Seon is also the disease of Kongan. This reflects the fact that Kanhwa Seon.
The kongan is a meditational means to ridding oneself of all discriminatory thoughts and help one realize one's true mind. The number of kongans found in the Seon tradition are vast as there are an estimated 1,700 kongans that exist.

목차 (Table of Contents)

Ⅰ. 序言 = 1
1. 問題提起 = 1
2. 硏究範圍 = 3
Ⅱ. 大慧宗？와 看話禪의 대성 = 6
1. 간화선의 성립배경 = 6

Ⅰ. 序言 = 1
1. 問題提起 = 1
2. 硏究範圍 = 3
Ⅱ. 大慧宗？와 看話禪의 대성 = 6
1. 간화선의 성립배경 = 6
1) 宋代 선불교의 상황 = 6
2) 宋代의 禪思想 = 12
3) 송대 사회적 시대상황 = 17
2. 大慧의 생애와 ？照邪禪批判 = 22
1) 大慧宗？의 생애 = 22
2) 大慧의 ？照邪禪批判 = 26
Ⅲ. 看話禪의 修行과 實踐思想 = 32
1. 公案의 의미와 이해 = 32
1) 公案이란 무엇인가 = 32
2) 公案의 意味 = 36
3) 公案의 信과 疑 = 43
2. 看話禪의 修行과 實踐 = 50
1) 看話禪의 始覺門的修行構造 = 50
2) 公案의 參究와 實例의 譬喩 = 60
3) 看話禪의 目的과 그 實踐思想 = 68
4) 看話禪病의 問題點 = 77
Ⅳ. 普照知訥의 看話禪思想 = 83
1. 知訥과 看話禪의 關係 = 83
2.『看話決疑論』에 나타난 看話禪思想 = 85
1) 知訥의 看話徑截門 = 85
2) 五敎와 禪門의 離言絶慮 = 90
3) 全提와 破病의 意味와 十種揀病思想 = 93
Ⅴ. 結論 = 99
參考文獻 = 102
ABSTRACT = 107

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看話禪修行構造와 實踐思想 = The Training Structure and Practical Thought of Kanhwa Seon

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看話禪修行構造와 實踐思想 = The Training Structure and Practical Thought of Kanhwa Seon