Korea Journal of Buddhist Studies ISSN:1598-0642(Print) 불교학연구

Under the policy of religious pluralism, the late Ming Dynasty showed active intercommunicative flow of thoughts among various religions. The harmony of Buddhism, Confucianism, and Taoism flourished in this soil. Buddhism itself was not an exception of this phenomenon and enjoyed diversity in thoughts and practices. The Zen School, in particular, not only kept a close relationship with the Doctrinal School, but also adopted diverse methods of practice for diverse people such as women, pagans, monastics, and laity. The practice for Pure Land was also used in that school. This atmosphere is well reflected in Zhanran-Yuancheng(湛然圓澄)’s Chanzong-huowen(禪宗或問). Chanzong-huowen is composed of three parts and 57 items. The 57 items show questions and answers on various themes. He widened the boundary of practice through introduction of sitting meditation, repetition of the sacred name of Amitabha, mantra and dharani practice, chanting, and reading Buddhist scriptures. Through this, he tried to approach all walks of life including women, and presentedexplanation of the essence of Confucianism and Taoism in the relation with Zen. On the standpoint of Zen, he first reviewed the similarities and differences between Zen and other Buddhist sects, Confucianism, and Taoism. He alsodemonstrates comprehensive understanding of the identity of Zen itself and the relationship with the doctrinal school and other religions. Chanzong-huowen shows Zhanran-Yuancheng’s effort to clarify the identity and characteristics of Zen, and at the same time, to establish the harmonious relationship between Zen and other thoughts.