정중무상의 인성염불과 청화선사의 염불선 (Jeongjung Musang's Buddha chanting with sound and Cheonghwa Seonsa's Chanting meditation)

서지정보

· 발행기관 : 한국불교선리연구원
· 수록지 정보 : 禪文化硏究 / 18호 / 191 ~ 228페이지
· 저자명 : 차차석

초록

이 논문은 정중무상의 인성염불과 청화선사의 염불선의 상통점을 탐색하고자 하는 것이다. 그러나 두 가지의 난점이 있다. 먼저 당나라와 근현대의 한국이라는, 시간적으로 일천 몇 백 년의 시차가 있다. 둘째는 공간적인 차이이다. 정중무상이 신라출신이라 하더라도 그가 주로 활동하거나 그의 사상 형성에 직간접의 영향을 미친 것은 중국, 그중에서도 사천지방이라는 점이다. 공간의 차이는 문화의 차이, 사고의 차이라는 점을 무시할 수 없다. 다만 동북아의 문화적 공통, 즉 한자문화권이라는 점과 선종의 문화를 공유하고 있다. 말하자면 불교사상이나 선사상이 지니는 공통의 DNA를 발견할 여지도 있다는 점이다.
정중무상의 선사상은 인성염불과 함께 3구설법이다. 3구설법이란 無憶, 無念, 莫忘이며, 이중에서도 핵심은 無念이고, 이 무념은 念不起를 말한다. 청화선사는 염불선을 중시하고 있지만 그가 말하는 염불선은 칭명염불이나 타방정토설의 염불을 의미하지 않는다. “우리가 부처이기 때문에, 또 부처가 되어야 하기 때문에, 염불은 따지고 보면 내가 참 나를 생각하는 것입니다. 본래 부처가 부처를 생각하기 때문에 역시 禪이 됩니다.”란 주장에서 알 수 있듯이 실상이나 본질, 불성을 관조하는 것을 염불로 해석한다. 바로 실상염불선이다.
정중무상과 청화선사는 시공간의 차이에도 불구하고 몇 가지 점에서 상통점을 발견할 수 있다.
첫째, 두 사상가는 반야사상에 입각해 독자적인 사상체계를 수립하고 있다.
둘째, 두 사상가 역시 남종의 계승자라 할 수 있다.
셋째, 정중무상과 청화선사는 공히 실상염불선의 범주에 포함된다는 공통점을 지닌다.
넷째, 정중무상의 인성염불은 망상을 끊고 생각을 모우기 위한 방편으로 소리를 끌어올리는 引聲의 방법을 겸용하지만 궁극적인 것은 무억, 무념, 막망의 삼구설법에 있다. 그러나 청화선사는 남종의 돈오선에 의거해 본질을 관조하라고 말한다.
두 사상가의 동이점이란 시공의 차이를 넘어 시대적 요청에 부응하고자 하는 대처방법에서 찾을 수 있다. 그것은 종교가로서 대중과 소통할 가장 효과적인 방법은 무엇인가에 대한 고민의 산물이라 볼 수 있다.

영어초록

This dissertation is to carefully look over, if there is a common point between Jeongjung Musang's buddha chanting with sound and Cheonghwa Seonsa's Chanting meditation, it is what. But there are two difficulties to solve.
First, there is a time difference about a thousand, some hundreds years in time between Tang dynasty and modern Korea.
Second, it is a spacial difference. Although Jeongjung Musang was from Silla, the thing which gave direct and indirect effects to his activities or the formation of his thought was China, especially Sichuan province.
It is hard to ignore that the spacial difference is the cultural difference, the difference of thought. But, they share the cultural common point of Northeast Asia, that is, chinese letter cultural area, and the culture of Zen school.
To compare with two thinkers may be like that a blind touches an elephant. Nevertheless, it has an ideological kinship, when it come to the common point that they have chinese letter and the Zen school.
I cannot mention a direct relationship though, in the ideological or speculation system, it might be able to find out the common point between two Seon masters. In other words, it is possible to find out the common DNA which Buddhist thought or Seon thought has.
Jeongjung Musang's Seon thought is the three doctrine alongside Buddha chanting with sound. For the three doctrine, there are 無憶(Not dwelling on retrospection), 無念(No-mind), 莫忘(No-deluded thought), among them, the main point is 無念(No-mind), this no-mind is not to raise any thought. Of course, such a conception is to say the non-discrimination which was said in Vimalakīrti Sūtra or Treatise on Awakening Mahayana Faith.
Although Cheonghwa Seon Master was focusing on Chanting meditation, Chanting meditation he said does not mean the reciting buddha's name or the buddha chanting of Jeongto ideology. As we are able to know from "Because we are the buddha, and also we should be the buddha, the reason why I do the buddha chanting is to think the real I. Because the original buddha thinks the buddha, it goes to also 禪(Seon).", it might be translated as the buddha chanting for the contemplating the factual reality or the essence, and the buddha nature. So Chanting meditation Cheonghwa Seon Master said is the Seon of the factual reality buddha chanting based on Prajñā thought.
Although there were time and spacial differences between Jeongjung Musang and Cheonghwa Seon Master, I could find out several common points.
First, the two thinkers established their own independent ideological systems based on Prajñā thought. Jeongjung Musang had some ideological influences from Vimalakīrti Sūtra, Treatise on Awakening Mahayana Faith, and Big prajñāpāramitā sūtra.
Especially if what the influence of the four books, Lankavatarasutra is to be transferred to the ideological influence of Vajracchedikā Prajñāpāramitā Sūtra or Vimalakīrti Sūtra can be seen as the Seon of southern school, the Seon thought that was spread in the late period was also Prajñāpāramitā thought in its base.
Simultaneously, the reverend Cheonghwa also established his own ideological system in the influence of Prajñā thought. The conception of the factual reality buddha chanting or Chanting meditation is perfectly standing on the position of Sunyata, non-obsession.
Especially Cheonghwa Seon master willingly quoted Mahāprajñāpāramitāśāstra, the conception of buddha chanting used in Mahāprajñāpāramitāśāstra is also saying that the contemplating the buddha's body(佛身) or non-self-existence(無自性) Sunyata(空) of Guna(功德) in the position of Prajñā is the genuine buddha chanting.
Second, it also can be said that the two thinkers were also successors of the southern school. When we divide Seon into north and south, for the southern school, it is needed to look over first the conception of southern school.
That is, we normally say the southern school, it is that the main doctrine passed down from the south of India is the southern school, here Lankavatarasutra and Treatise of prajñāpāramitā sūtra are contained.
And also, when it come to the case referring to the Buddhist Studies of the South in China, at this time, it means the religious order buddhism established based on the study of three doctrines in Gangnam province. In this case, the three doctrinal school, Tientai, and Seon school except for Hwayen school are included in the southern school.
Jeongjung Musang's buddha chanting with sound or Cheonghwa Seon master's Chanting meditation has a common point as the spiritual successor of the southern school.
Third, Jeongjung Musang and Cheonghwa Seon Master have a common point that their ideologies are ultimately included in the category of Chanting meditation. In it, Cheonghwa emphasizes Chanting meditation of the factual reality buddha chanting.
Musang is also contained in Chanting meditation of the factual reality buddha chanting from the point that he emphasized the three doctrine based on the buddha chanting with sound.
Forth, the buddha chanting with sound of Jeongjung Musang is the expedient to gather thoughts cutting all the deluded with the way to chant loudly, but the ultimate is on the three doctrine of 無憶(Not dwelling on retrospection), 無念(No-mind), and 莫忘(No-deluded thought).
But Cheonghwa Seon master says that we should contemplate the essence based on Sudden enlightenment meditation of the southern school. At this time, Buddha, the subject of contemplation can be understood as the buddha body or the buddha nature, or the essence of life etc, this point is able to be said as the result faithfully using the consequence of the experience to Seon thought and ideological development.
From the facts above, we can see there is a bit of difference in the coping method of two thinkers who tried to follow the needs of the time beyond the difference of time and space. That can be considered as the fruit of worry to what is the most effective way to communicate with people as a religionist.

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