설봉의존 禪의 일고찰 (A Study on Xuefeng Yicun(雪峰義存)’s Seon Doctrines)

서지정보

· 발행기관 : 동국대학교 불교문화연구원
· 수록지 정보 : 불교학보 / 77호 / 123 ~ 141페이지
· 저자명 : 박문기

초록

본 논문의 목적은 唐代 禪의 宗匠 雪峰義存(822-908)의 선사상을 규명함에 있다. 설봉은 ‘德山棒’으로 유명한 德山宣鑑(780-865)의 제자로, 문하에서 雲門文偃(864-949) 의 운문종과 3대 법손 法眼文益(885-958)에 의한 법안종을 개창시켰다. 선종오가 중 두종문이 그의 문하에서 배출되었지만 그러나 그에 대한 직접적인 연구는 매우 미흡한 실정이다.
스승 덕산선감과 사형 巖頭全奯(828~887)의 가르침에 영향을 받은 설봉의 선은 단순하면서 明了한 특징을 보인다. 그러면서도 直入과 頓證, 무분별의 강조 등 그만의 예리한 선기풍을 소유하고 있다. 특히 無心, 無爲, 無相에 입각한 무형상법문과 실상법문, 수행방편문 등은 기본적으로 직전 조사선자들의 사상을 계승하면서도 그만의 개성과독창성이 드러난 내용들이다.
端坐해 실상을 念하는 念實相은 ‘작위 없는 마음’인 無作之心의 강조이며, 설봉은 이를 통해 실상을 알게 되는 識實相으로 이어진다고 한다. 그리고 이렇게 이어지는 식 실상은 그대로 자연성불이다. 설봉은 또한 유무의 견해를 떠나 오랜 ‘공 없는 공(無功之功)’의 수행이야말로 無念之念의 조사의 깊은 종지를 가져온다고 설한다. 뿐만 아니라 있다 없다는 생각에 사로잡히지 않고 ‘힘쓸 것 없는 도(無功用道)’을 행함이, 그리고 사구게의 수지가 묘유와 자재의 삶을 가져다 줄 것이라 한다.
이러한 실상에의 이해와 無作之心, 無功之功과 無形狀法門, 그리고 수행문으로서 의 無功用道와 사구게의 수지 강조가 설봉의 선에서 주목된다.

영어초록

This article attempts to clarify the Seon doctrines and practices of Xuefeng Yicun, one of the most influential Chinese Seon masters at the end of the Tang Dynasty. He was a disciple of Deshan Xuanjian. Yunmen Wenyan, the founder of Yunmen school, was one of his disciples and Fayan Wenyi, who established the Fayan school, was one of his “grand-disciples.” Xuefeng was trained in the highly strict but simple and plain Seon practice of Deshan.
He was also influenced by Yantou Quanhuo, who was one of his “elder brothers” in the monastery and a faithful heir to Deshan’s legacy. It thus was natural that Xuefeng’s Seon doctrines and practices inherited the simplicity and tenacity from them. Xuefeng’s Seon, however, was characterized by its emphasis on compassion and tolerance. His Seon teachings and practices based upon the doctrines of no-mind, no-work, far niente and no-thoughts were basically faithful to the Patriarchal Seon tradition on the one hand, but retained their own unique characteristics as well on the other.
As mentioned above, two of the “Five Houses” of Seon school were originated from Xuefeng’s descendents. It would however be wrong to connect him to the two ‘houses,’ Yumen and Fayan, in a direct and exclusive manner. It is not likely that one of the founders of the Seon lineage was solely influenced by his master in articulating his unique and characteristic doctrines.
During the period of Xuefeng, when the Five Houses of Seon school were not yet distinguished, the doctrines of the Seon patriarchs were not basically different from one another. The Five Houses—Linji, Guiyang, Caodong, Fayan and Yunmen—came to be clearly distinguished from one another only by tthe mid-9th century. It is hard to identify solid formal differences among the ‘houses’ before then. The “differences” were rather sought for and established retrospectively after the Seon school had been divided into “Five Houses and Seven Lineages.” We need to pay attention to the fact that the Five Houses share the same origin, that is, the doctrine of “sudden enlightenment” that stems from the Mahāyāna Buddhist principles and Chinese idea of enlightenment as “seeing the [self-]nature.”

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