A methods of contemplation; Dhyana; Enlightenment=깨달음; Huineng=慧能=혜능; Wonhyo=원효=元曉; 관법=觀法; 선=禪
摘要
원효는 『금강삼매경론』에 깨달음의 경지에 들어가는 순간을 부동(不動)과 득입(得入)으로 설명하고, 무이중도(無二中道)를 드러낸다. 무이중도는 선정가운데 실천행을 하는 진제중도(眞諦中道)와 속제중도(俗諦中道)가 둘이 없는 경지이다. 『열반종요』에는 견성문을 수행의 깊이에 따라 삼중(三重)으로 나누어 설명한다. 혜능의 첫 번째 게송은 적멸의 진제경지를 증득하였음을 의미한다. 『육조단경』 돈황본 이후 사라진 두 번째 게송에는 아주 중요한 무상(無相)·무념(無念)·무주(無住)의 내용이 들어있고, 원효의 무이중도와 같은 뜻을 보인다. 원효는 속제를 여의고 증득한 진제가 ‘시각이 곧 본각’ 일각(一覺)임을 설하고, 혜능은 자성으로부터 용(用)을 일으켜 쓰되 미혹하면 범부경지이고 지혜로 관조하면 성인경지임을 설한다. 원효와 혜능은 깨달음을 설명하는 체계는 서로 방향이 상반되나, 그 의미하는 바는 진공(眞空)과 묘유(妙有)로서 같다. 혜능은 마음이 바르면 ‘마음 즉 피안’이므로 ‘번뇌 즉 보리’라고 한다. 혜능은 무상을 체(體)로 삼고, 무념을 종(宗)으로 삼고, 무주를 본(本)으로 삼는다. 무상은 진제이고, 무념은 속제중도이고, 청정자성은 진제중도이고, 무주는 무이중도에 배대(配對)된다.
In the Exposition of the Vajrasamadhi Sutra, Wonhyo elucidates the moment of attaining enlightenment as motionless and to gain access to womb of the Tathagata and conveys the middle way free from dualistic extremes. The middle way free from dualistic extremes demonstrates the stage of equal middle way at which Dhyana and samadhi and practicing are not distinct and the middle way of the absolute truth and conventional truth are not different. In Yeolban jong-yo, he illustrates the gate of seeing the true nature in terms of three stages depending on practicing levels. The first gatha of Huineng indicates his achievement of calm extinction of absolute truth. The second gatha, which disappeared after the edition of Dunhuang of Platform Sutra of the Sixth Patriarch, manifests very significant contents, that is, signlessness, no-thought, and nonabiding which are the same as Wonhyo’s middle way free from dualistic extremes. Wonhyo clarifies that the absolute truth achieved out of the conventional truth is equivalent to the one enlightenment that initial(actualized) enlightenment is original enlightenment. Huineng denotes that if application out of the own-nature is not functioned well, the stage of worldling is revealed and if it is funtioned well with wisdom, the stage of saint can be manifested. Wonhyo and Huineng’s systems of explaining enlightenment are contradictory, but the implications are the same for true emptiness and marvelous existence. Huineng represents the fact that the good mind means ‘other shore’, Paramita, which is afflictions are none other than enlightenment. Huineng regards signlessness as the essence, no-thought as the principal doctrine and nonabiding as the foundation. Likewise, I consider signlessness as the absolute truth and no-thought as the middle way of the conventional truth. The pure own-nature corresponds with the middle way of the absolute truth and nonabiding with the middle way free from dualistic extremes.
目次
Ⅰ. 들어가는 말 168 Ⅱ. 깨달음과 마하반야바라밀행 170 Ⅲ. 관법(觀法)과 선(禪) 184 Ⅳ. 맺음말 195
