간화선에서 疑의 기능에 관한 고찰 -- Theravāda의 수행론에 근거한 분석=A Study on the Function of Doubt(疑) in Kanhwa Seon -- Analysis by Way of the Theory of Theravāda Cultivation
The present paper aims at investigating the function of doubt(疑) in Kanhwa Seon by the way of the classification of the theory in Theravāda Cultivation. Firstly, doubt plays a role which connects “a subject observing Houtou” with “Houtou as the observed object” This is the beginning state of Kanhwa Seon and should be continuous up to the time when one arrives at No-Mind Samādhi and awakening to Buddha Nature. Secondly, doubt has the function of concentration, and as such, functions to remove dullness and distraction, controls the 6 sense organs, and attains No-Mind Samādhi. Thirdly, the function of doubt in the practice of wisdom is the most critical feature in Kanhwa Seon and, unlike the awakening of 3 properties of the phenomenal world through the function of “anu” in Theravada tradition, doubt functions as intuition by which Non Discrimination Mind(also termed Original Mind, or One Mind) is directly awakened through the removal of doubts generated by huatou. Kanhwa Seon and Vipassana have significant similarities, especially in relation to the functions of sati and samadhi in Theravada theory. But there is a different between the two with respect to the funtion of wisdom. In Vipassana practice the function of “anupassana” plays a significant role in manifesting wisdom. Attaining wisdom by anupassana is achieved by observing the phenomena which are produced, remain, change, and are destroyed. The 3 characteristics of the phenomenal world are awakened through this observation. But in Kanhwa Seon, hautou as an observed object does not have the same characteristics as in the practice of Vipassana; hautou is a kind of logic employing language. Therefore, hautou as observed object does not have the characteristics of being generated and destroyed, thus, the practice of “anu” which observes change in objects, is not established in Kanhwa Seon. In other words, with regard to Kanhwa Seon, the practice of “passana” is possible but the practice of “anupassana” is not. Kanhwa Seon practice disengages from the phenomenal world of subject-object duality, and awakens to Original Mind, Buddha Nature. Hence, in practicing Kanhwa Seon, observation of phenomenal objects is not made; extinction of discriminatory subject-object duality represented by language is regarded as the most significant aim. Because of this, discriminative thought and reasoning are fundamentally denied in the practice of observing huatou, even though huatou seems to pose logical questions. The function of huatou I to one by one, remove the discriminations it generates. The aim of huatou practice is to awaken Buddha Nature which has no subject-object duality, and this is achieved by extinction of phenomenal mind with its subject-object duality. Therefore, to destroy subject-object duality can be completely destroyed by thorough application of only one huatou which has power to achieve its aim and attaim Original Mind which is the goal of Kanhwa Seon. Kanhwa Seon doctrine asserts that our Buddha Nature is manifested by destroying our false cognition of the phenomenal world; whereas vipassana theory asserts that through gradual practice, our defiled mind can be purified to the state of the Buddha. The starting point for these two pratices is the cause of differences between the two traditions. In Kanhwa Seon, Seeing Buddha Nature means direct intuition to Original Mind, undivided into subject-object duality; Kanhwa Seon might also be termed “the practice of intuitional passana” unlike the practice of vipassana which has the method and objects of “anu”
目次
Ⅰ. 서언 40 Ⅱ. 疑와 sati의 어원 분석과 비교 41 Ⅲ. 禪定修行에서 疑의 기능 46 Ⅳ. 慧修行에서 疑의 기능 56 Ⅴ. 결론 62
