CAJ | 학술논문

般若学是禅宗的重要思想基础，但是在如来藏佛学以及崇尚自然、固守当下的华夏精神背景下，禅宗不自觉地对般若思想产生了一些误读：禅宗先是将般若的即色即空理解为即色即心，并在此基础上形成了即事而真的思想，然后又进一步将般若的性相不二理解为理事圆融，这两处误读决定了禅宗思想的本体论基础；与此相应，晚期禅宗的修道论也逐渐把般若的真俗平等理解为佛法现成。于是，禅宗的立场就从般若的色空、性相、真俗的双非双遣，不自觉地转移到理事的和合一味、互摄互融，即从“无住”转到“圆融”。在这种误读过程中，禅宗逐渐丧失了般若原有的绝对超越理想，并在晚期最终融入华夏的自然思维传统，它的发展也因而进入了死胡同。
반약학시선종적중요사상기출，단시재여래장불학이급숭상자연、고수당하적화하정신배경하，선종불자각지대반약사상산생료일사오독：선종선시장반약적즉색즉공리해위즉색즉심，병재차기출상형성료즉사이진적사상，연후우진일보장반약적성상불이리해위리사원융，저량처오독결정료선종사상적본체론기출；여차상응，만기선종적수도론야축점파반약적진속평등리해위불법현성。우시，선종적립장취종반약적색공、성상、진속적쌍비쌍견，불자각지전이도리사적화합일미、호섭호융，즉종“무주”전도“원융”。재저충오독과정중，선종축점상실료반약원유적절대초월이상，병재만기최종융입화하적자연사유전통，타적발전야인이진입료사호동。
Prajna thought is an essential resource of Chan Buddhism. However, under the influences of the Buddhist Tathagata-garbha theory and Chinese traditional thinking, Chan misinterpreted Prajna thought in several aspects： Firstly, Chan interpreted ＂rupa（matter） is sunyata（emptiness）＂ of Prajna as ＂rupa is mind＂ under the influence of the Tathagata-garbha theory, then transformed it into ＂shi（phenomenon） is all true＂ in the context of the traditional natural thinking. Secondly, owing to the harmonious and integral spirit of Chinese culture, Chan interpreted ＂advaya（non-two） of dharma and dharmata＂ as ＂li shi yuanrong（melting together of phenomenon and noumenon）＂. Finally, in accordance with the above developments, Chan understood ＂sama（equality） of the secular with the religious, and men with Buddha＂ as ＂dharma already here＂. So the Chan Buddhism eventually succumbed to the natural spirit of Chinese tradition, and lost the absolute transcendence of Prajna thought.