CAJ | 학술논문

据大乘经论，佛教“见道”的涵义就是证悟般若波罗蜜多，也即证悟第八识阿赖耶识的清净性。考达磨著述和《六祖坛经》可知，禅宗是因应大乘“见道”而设立的行门。亲证本心自性是禅宗也即大乘佛教“入门”的标的。参禅是为了“见道”．“参禅”便是参究自性本心之所在。禅宗开悟祖师大多尚未成为初地菩萨．但已然进入了见道位。禅史上，石霜楚圆和大慧宗果的道场，是案例和明证．．解读“话头”和参究“话头禅”的体验，“见道”之意义有三。
거대승경론，불교“견도”적함의취시증오반약파라밀다，야즉증오제팔식아뢰야식적청정성。고체마저술화《육조단경》가지，선종시인응대승“견도”이설립적행문。친증본심자성시선종야즉대승불교“입문”적표적。삼선시위료“견도”．“삼선”편시삼구자성본심지소재。선종개오조사대다상미성위초지보살．단이연진입료견도위。선사상，석상초원화대혜종과적도장，시안례화명증．．해독“화두”화삼구“화두선”적체험，“견도”지의의유삼。
According to Mahayana Buddhism, the path of darsana-marga means to realize prajnaparamita,which is also to realize the pureness of the eighth consciousness--alaya. Writings of Bodhidharma and thePlatform Sutra of the Sixth Patriarch both suggest that Zen school was established in order to practice darsana-marga of Mahayana. To realize one＇s own nature （svabhava） and original mind is the prerequisite for studyingboth Zen and Mahayana Buddhism. The aim of meditation is to find one＇s own nature and original mind. Most ofChan masters had not become the Great Joy （the first ground）Boddisattva yet, but they had already entered thepath of darsana-marga. In the history of Zen, teachings of Shishuang Chuyuan and Dahui Zonggao can beregarded as two good examples. Also, this article discusses the Zen practice of huatou （word head）.