초기 선불교 선정관의 후설시간론적 해명

This essay tries to elucidate, on the basis of Husserl’s time theory, some ideas of Zen (Dhyana) in early Chinese Zen Buddhismrepresented by major Zen masters from Bodhi-Dharma(菩提達磨) to Hui-neng(慧能) and Shen-su(神秀). Bodhi-Dharma said of the mind’s state in Zen that it is like a solid wall, while Hui-ko(慧可) said that the mind in Zen is one that clearly and distinctly knows. As the way to enter into Zen, Shung-chan(僧璨) recommended avoiding discriminative choice; Tao-hsin(道信), to concentrate on only one thing and not to allow one’s mind to scatter among various things; and Hung-jen(弘忍), to keep one’s Original True Mind. Hung-jen’s idea of ‘Keeping One’s Original True Mind’ was concretized into ‘Seeing into One’s Self-nature’ by Hui-neng, and ‘Observing One’s Mind’ by Sinsu. In this overview of the ideas of Zen in early Chinese Zen Buddhism, the following question can be raised: How can ‘Keeping One’s Original True Mind’, ‘Seeing into One’s Self-nature’or ‘Observing One’s Mind’ be phenomenologically explained? Likewise, similar questionsfor understanding Zen Buddhism can be raised in regard to its key words such as discrimination, indiscrimination, contemplation, repentance, and acquired disposition. In dealing with these questions, I have related some key terms of Zen Buddhism to Husserl’s major concepts, such as objectification, anticipation (Protention),self-consciousness, reflection, and instinctive intentionality. According to my inquiry,the following elucidation of the key terms of Zen Buddhism is possible. First,‘discrimination’ corresponds to the act of objectification which anticipates on the basis of retention, expects on the basis of remembrance, identifies objects, and posits these to be external. Second, ‘indiscrimination’ means to give up positing objects to be outside of the mind, remembering or expecting events, and anticipating something from instinctive curiosity. Third, ‘contemplation’ is that in which thinking begins with an original impression without anticipation issued from instinctive curiosity,anticipation comes later from retentions, and objective unities are at the end constructed through authentic temporality. Fourthly, ‘Seeing into One’s Self-nature’means that a highly elevated self-consciousness engages in contemplation, so that this as a consciousness captured by self-consciousness does not allow any delusion to arise. Fifthly, ‘repentance’ is possible only by means of reflection, which for Husserl makes phenomenology itself possible. Sixthly, ‘acquired disposition’ corresponds to the very habitus of both individuals and humankind, which is formed out ofinstinctive intentionality. If such an elucidation of the key terms of Zen Buddhism is to be meaningful, phenomenology and Zen Buddhism are involved in a relationship of mutual justification.