백파긍선의 『六祖大師法寶壇經要解』에 나타난 眞空과 妙有의 의미 고찰 (Korean Development of Chinese Avatamska thought)

서지정보

· 발행기관 : 동아시아불교문화학회
· 수록지 정보 : 동아시아불교문화 / 24호 / 63 ~ 94페이지
· 저자명 : 김제성(인해)

초록

白坡는 定과 慧를 해설하면서 이는 向上의 空과 有를 분별하는 것이라 말한다. 곧 禪定은 마음의 본체가 청정하여 산란함을 영원히 끊은 것으로서 眞空이며, 智慧는 自性에 어리석음이 없어 널리 만물을 비추는 것으로서 妙有라는 것이다. 그리고 이를 남에게 설명할 때에는 一行三昧로서 설명해야 하며 이는 혜능의 直心과 같다고 보았다. 혜능은 이때의 直心을 일상적인 선법의 실천으로 간주하고 있는데 白坡가 三句와 眞空妙有를 바탕으로 三種禪의 원리적인 측면을 밝히면서도 三種禪의 실천적인 면을 강조하는 것은 혜능의 사상을 계승하고 있기 때문이다. 定慧一體 즉 一行三昧는 無相三昧․無念三昧·無住三昧라고도 불리며 그 가운데 ‘無念은 무릇 眞空과도 같다’라고 설한다. 그러나 이를 다시 타파하여 ‘無念의 眞空 속에도 또한 妙有가 구비되어 있다’고 말하여 無念을 眞空妙有로 엮어내고 있다. 一行三昧의 다른 이름들 중에서 특별히 無念을 들어 설명하는 것은 「제5 傳香懺悔」에서 自心으로부터 自性을 깨달아 眞空을 본 즉 自性佛을 성취하는 것이라는 말에서도 보이듯이 向上과 항하가 모두 마음에서 이루어지는 것이기 때문으로 여겨진다.

영어초록

Explaining Jeong and Hye, Baekpa said they meant distinguishing Gong from Yu of Hyangsang. As far as he was concerned, that is, Seonjeong described the main body of mind being clean and quitting being distracted for good, presenting a Jingong state. Jihye had no foolishness in Jaseong and thus illuminated all things far and wide, presenting a state of Myoyu. Trying to explain them to others, one should use Ilhaengsammae, which was like Jishim of Hyeneung according to him. Hyeneung considered Jikshim at that point as the practice of usual Seonbeop. Baekpa delved into the principles of Samjongseon based on Samgu and Jingongmyoyu and, at the same time, put an emphasis on the practice of Samjongseon because he inherited the ideologies of Hyeneung. Jeonghyeiljeol or Ilhaengsammae is called Musangsammae․Munyeomsammae․Mujusammae, of which “Munyeom is like Jingong” according to his words. He, however, overthrew it again and argued “Myoyu should be present even in the Jingong of Munyeom,” connecting Munyeom with Jingongmyoyu. He gave an explanation particularly with Munyeom among all the other names of Ilhaengsammae, which seems probably because both Hyangsang and Hyangha take place in the mind as it is demonstrated in “Fifth Jeonhyangchamhoi,” which describes the realization of Jaseong out of Jashim and thus fulfillment of Bon or Jaseongbul in the state of Jingong.
It is “Fifth Jeonhyangchamhoi” that clearly shows that Munyeom is like Jingong and that there is Myoyu present in it. Obunhyang of it explains that every person can achieve Hunseup inside him or her based on his or her human nature and that severing Banyeon from Jaseong forever and thinking of no evil means the Jingong of Hyangsang or Haetalhyang with Myoyu originally equiped with it in Jingong called Haetaljigyeonhyang. Here, Gyehyang․Hyehyang․Jeonghyang is Samhak and Jikjiinshim, whereas Haetalhyang is defined as Gyeonseong with Haetaljigyeonhyang defined as Seongbul, which seems to have made an attempt at Hoitong between the Seonbeop of Dalma and that of Hyeneung. (Jingong․Myoyu) Sahong Seowon interpreted the third Gu of Seowon as “being able to practice Gyeonseonghan or Munyumseolbeop. According to the Seowon, the fourth Gu mentions Eonhaseongbul(Myoyu) with Gyeonseongbeopmun. In other words, Myoyu of fourth Gu is revaled through Gyeonseong of third Gu, which stresses that Myoyu as the Myoyong of Jingong naturally apears and is thus not a separate Beop. (Jingong → Myoyu) Samguiuigye sees Bul as Shimcheongjeong, Beop as Shimgwangmyeong, and Do as Myoyu of Jeong(Bul) and Gwang(Beop) of Cheocheomuae and explains that they get to mean Gak, Jeong, and Jeong(覺, 正, and 淨), respectively, when they are considered as Sambo. Each of them is called “Jon” here because there is no Jingong other than Myoyu as the Myoyong of Hyangsangbonbun. (Myoyu → Jingong) Obunhyang described each Jingong and Myoyu, and both Sahong Seowon and Samguiuigye explained “Jingong that is Myoyu” and “Myoyu that is Jingong” individually. Now in Samshin, it is argued that Jingong is Myoyu and that Myoyu is Jingong. (Jingong ⇆ Myoyu) Explaining Samshin, Baekpa said that Samshin that was Ilche was also Jingong, in which there was Samyo(Beopshin․Hwashin․Boshin) as Myoyu[Iljeon and also Samshin] with Samyo found in each Ilshin, as well. As a result, Ilshin becomes Ilche one again[Samshin and also Iljeol]. Therefore, Samshin is Myoyu and also Jingong or Jingong and also Myoyu.
Such a relationship between Jingong and Myoyu becomes clearer with an actual specification of “Tenth Buchokryutong.” Taking a perspective of Yukshinseolbeop, which explains Jebeop being born in Dangcheo and dead in Sucheo to understand the Ipjeok of Hyeneung, Baekpa cited what Hyeneung said, which was “I knew where I was going from the beginning,” and a passage saying “Leaves fall and go back to the roots, but they have no words as they come.” It is interpreted as collecting Myoyu again and returning back to Jingong since Myoyu has already come from Jingong. (Jingong ⟲ Myoyu) The findings show that Baekpa talked about the principle of Jeonghyeiljeol based on his understanding of Samgu and explained the logics of Jingong and Myoyu from various perspectives by quoting many parts from “Yukjodangyeong.” It goes without saying that the Gyoseols of those fundamental Jingong Myoyu seek out to overthrow Samjongseong as Samgu by imposing Cheolgyeon on Jingong, an Ilgu of Hyangsang, on the line of actual Samjongseon, which was even more highlighted especially in “Dangyeongyohae.”

참고자료

· 없음