선어록에 보이는 『금강경』의 공안과 그 의의

Abstract

There was a corresponding reason why Vajracchedikā Prajñāpāramitā Sūtra was chosen as an important scripture in the Zen Sects. The reason for this is that the following words are emphasized: For example, do not be delusional, do not be discerning, have an equal heart, do not cling to all agony, do not cling to subjectivity and objectivity.
 For this reason, it was regarded as important early in the practice of Zen sect. To give a specific example, Zen Buddhism's fourth patriarch Dayi-daoxin(大醫道信), fifth patriarch Daman-hongren(大滿弘忍), and sixth patriarch Caoxi-huineng(曹溪慧能) jointly used Vajracchedikā Prajñāpāramitā Sūtra as a method of training and education for disciples.
 And Vajracchedikā Prajñāpāramitā Sūtra also played a big role in the ideological aspect of Zen.
 In zen-analects, you can find a lot of questions and answers with the contents of Vajracchedikā Prajñāpāramitā Sūtra. For example, Hongren(弘忍)'s Those who by my form did see me(若以色見我), Huineng(慧能)'s Should produce an unsupported thought, i.e. A thought which is nowhere supported(應無所住而生其心), Dazhu-huihai(大珠慧海)'s Harmonious Buddhafields((諸法如義)), Yonhming-yanshou(永明延壽)'s Five Eyes(五眼), Huatao-jinying(花藥進英)'s Five Words(五語), and Chenzunsu(陳尊宿)'s All conditioned presents(一切有爲法).
 On the other hand, this paper examined four of the contents of Vajracchedikā Prajñāpāramitā Sūtra that were used as Topic of conversation(公案). One, that they were ignored by others, even though they had scriptures. two, that all beings with images are not true. three, that all beings are equal and have no high or low. and four, that all Buddhas have emerged from Vajracchedikā Prajñāpāramitā Sūtra.
 As such, Vajracchedikā Prajñāpāramitā Sūtra has been widely used in China and Korea for a long time and is still widely read.