During the process of systematization of the Joseon Buddhist order, various lineages and branches wereestablished over the first half of the seventeenth century. As the so-called “Imje-T’aego dharma lineages 臨濟太古法統” established a self-consciousness for the lineages and branches firmly formed along with the identity of Joseon Buddhism as a proponent of the Seon (Zen 禪) school.
Given this, the systems of monastic education and practice also wereestablished by focusing on the dual cultivation of meditation and doctrinal teachings 禪敎兼修 as a basic principle, thereby pursuing an elevation of the spirit of kanhwa Seon 看話禪.In the latter half of the Joseon dynasty, the dual cultivation of Seon and Gyo (敎,teaching) was combined with the recitation practice of the name of Amitabha Buddha.
What is the “Subhūti-parivarta” referred to in Chapter 2 of the Aṣṭasāhasrikā Prajñāpāramitā (ASP)? In this article, I consider the understanding based on the commentaries of the Prajñāpāramitā such as the *Bhagavatyāmnāyānusāriṇī-nāma-vyākhyā (BhĀA, D 3811; P 5209). More than half a century ago, Mitsuyuki Kajiyoshi pointed out that the “Subhūti-parivarta” mentioned in Chapter 2 of the ASP refers to the first chapter. He presumed that the “Subhūti-parivarta” referred to there was the original form of the Prajñāpāramitā. According to the BhĀA, it was understood that “Subhūti-parivarta” refers to the first chapter of ASP. It is also an understanding based on the *Āryaśatasāhasrikā-pañcaviṃśatisāhasrikāṣṭādaśasāhasrikā-prajñāpāramitā-bṛhaṭṭīkā (D 3808; P 5206). However, it became clear that BhĀA does not understand the “Subhūti-parivarta” as the Prajñāpāramitā’s original form.