白坡亘璇의 思想 硏究 = Baekpa Geungseon's thoughts

다국어 초록 (Multilingual Abstract)

Baekpa Geungseon(1767~1852) is a most venarable, a teacher of disciplines and a seon(meditation) Master. He has integrated Bodhidharma(?~528)'s 'theory of two ways to the enlightenment and four practices', and the 6th Patriarch Hui-neng(638~713)'s sudden enlightenment and no-thought theory through 'no dependence on words and letters' along with the Diamond sutra. And he has also accepted Bojo Jinul(1158~1210)'s 'simultaneous cultivation of meditation and wisdom' and Taego Bou (1301~1382)'s hwadu of 'All things returning to the one' and Lin-ji Yi-xuan(?~867)'s 'theory of three phrases on the patriarch seon'.
I will summarize his thoughts according to his main writings such as 『Seonmun sugyeong』(Handbook for seon discipliners), 『Suseon gyeolsa mun』(The Document on formation of an association for practicing meditation), 『Sikji byeonseol』(the Explanation on consciousness and wisdom) and 『Jakbeop gwigam』(the Speculum on performing ceremonies).
At first, 『Seonmun sugyeong』 is the one that summarizes the thought of transmitting Buddha's mind and principles of seon(meditation). The patriarch seon(the intuition seon) and the tathagata seon(the doctrine seon) are the seons of the highest class of practitioners that understand the meanings of the doctrinal Euiri seon through the thought of transmitting Buddha's mind. However, the practitioners of the middle and the lower classes should practice the undiscriminatory wisdom step by step according to the doctrinal teachings on seon.
Baekpa has clarified the structure of three kinds of seons that one could obtain sudden enlightenment and gradual cultivation through keeping awake and tranquil after awakening on original cleanness of mind. And he has achieved the true parallelism of the meditation method and the scholastic method by including 'Salhwalbyeon' (expressions to make enlightenment or not to make enlightenment) to the Euiri seon among three seons, which appear in 'the transmission of the mind of Buddha in three places'. Baekpa says that the 'Mu' of Zhao-zhou Cong-shen(778~897) is not the 'Mu' opponent to the 'Yu'(existence), not the in-between one transcending the Mu and the Yu. The Mu is the one that destroys 'No dependence on words and letters' and discrimination. If one thinks about the Mu by reason, he is apt to be fallen into 'seon sickness'. He has prepared the 'Diagnoses on symptoms of seon sickness and their remedies'. His doctrines on seon follow those of Taego Bou(1301~1382), Heo-eung Bou(1515~1565), Cheongheo Hyujeong(1520~1604) and Hwanseong Jian(1664~1729). His 『Seonmun sugyeong』is one of the best introduction to seon, that explain the right way to enlightenment and cultivation in seon by applying three phrases, three essentials and three profundities to three kinds of seon like as the Euiri seon(Distinction seon), the Tathagata seon(Doctrine seon) and the Patriarch seon(Intuition seon).
Secondly in 『Suseon gyeolsa mun』, Baekpa writes the rules of discipline(vinaya) for the association of meditation and vows to meditate facing the wall until acquiring enlightenment. During Goryeo Dynasty, in 1190 Bojo formed 'Jeonghye gyeolsa', the association for training of meditation and wisdom for the highest class of practitioners and in 1216 Wonmyo Yose(1163~1245) formed an association of 'Baengnyeon gyeolsa' for the lowest class of practitioners and in 1822 Baekpa formed an association of 'Suseon gyeolsa' with the fourfold community of the Buddhist society.
For the three classes of practitioners by faculties, Baekpa arranged Lin-ji's path of three profounds, Bojo's three gates and his three kinds of samadhi into 'the profound of a thing in itself', the path of believing that first entering into reliance in the Avatamsaka sutra is just sudden enlightenment, the samadhi of dream and fantasy and the profound of a phrase, the path of direct approach to awakening by reflecting on a hwadu, the samadhi of undiscriminatory thought and the profound of a profound, the path of parallel keeping of quiescence and wakefulness, the samadhi of suchness. Baekpa explains the essentials of the patriarch seon and suggests the mindless gate through reflecting on the hwadu and recitation of the Buddha's name for the middle or low classes of practitioners. His 『Suseon gyeolsa mun』 follows Bojo's 'view of emptiness obtained by prajna(wisdom)' through 'simultaneous cultivation of meditation and wisdom' and Cheongheo‘s integration of the meditation method and the scholastic method by harmonization and recitation of the Buddha's name. He explains even to the thinkers of Confucian school and Daoist school why they had better believe in Buddhism. And he says 'defense theory against anti-Buddhism' by quoting Hamheo Gihwa(1376~1433)'s 『Hyeonjeong non』(Treatise on manifesting righteousness) and Mou-zi's 『Treatise on illusion in regard to fundamental truth』.
Thirdly, in 『Sikji byeonseol』, Baekpa says that a practitioner of Mahayana Bodhisattva should reflect on the wisdom through correct understanding on the discrimination of the consciousness(vijnana). If he wants to obtain the wisdom, at first he should enter into the samadhi of dream and fantasy through the profound of a thing in itself, Lin-ji's first path. Next, he should clear away the imprints of ignorance by the samadhi of undiscriminatoty thought of the profound of a phrase according to He-ze Shen-hui(670~762)'s absence of discriminative thought and formlessness. At last he could enter into the samadhi of suchness by the profound of a profound through the hwadu 'Mu' of the patriarch seon. Baekpa recommends the performance of six paramitas perfecting of oneself and others rather than the recitation of the Buddha's name for being born to the pure land. In 『Sikji byeonseol』, Baekpa also writes about the pure land and the precepts.
Fourthly, 『Jakbeop gwigam』 says one should reflect on the wisdom by the hwadu 'absence of discriminative thought in all Buddhist ceremonies' and prayer and chanting of morning and evening. This 『Jakbeop gwigam』is the one that has reedited the essentials from several books on ceremonies according to Baekpa's thoughts on seon. Turning right and left in the walking-over ceremony inside the Sangha hall means the patriarch seon consisting of three essentials that bestow potentiality and function. The walking over inside the Sangha hall means tathagata seon of three phrases explaining the realities through the phenomena in order to save sentient beings. And 『Gandang-non』(Treatise on contemplating one's original mind) explains the ceremony of 『Gandang』 with the concepts of three kinds of seon, potentiality and function, 'Salhwalbyeon', and 'Wondrous being of true emptiness'.
Therefore we can know that Baekpa is one of the great thinkers, seon practitioners and the great educators.

목차 (Table of Contents)

• Ⅰ. 序論 = 1
• 1. 硏究의 目的 = 1
• 2. 硏究 範圍와 方法 = 2
• 3. 白坡思想의 淵源 = 4
• 4. 先行硏究의 檢討 = 11
• Ⅱ. 白坡의 年譜 = 14
• 1. 白坡의 傳記資料와 生涯 = 14
• 2. 法系와 門人 = 17
• 3. 修行과 著述 = 18
• Ⅲ. 「禪文手鏡」의 禪思想 = 23
• 1. 「禪文手鏡」의 著述意圖와 目的 = 28
• 2. 臨濟三句와 三種禪 = 32
• 3. 三種禪과 禪門五宗 = 47
• 4. 三處傳心思想 = 55
• 5. 三種禪에 根據한 諸禪論 = 57
• 6. 無字揀病論 科解 = 85
• Ⅳ. 「修禪結社文」의 修行精神 = 109
• 1. 「修禪結社文」의 意義 = 111
• 2. 修禪結社의 方向 = 116
• 3. 修禪結社의 形成 = 128
• 4. 修禪結社의 禪旨 = 139
• 5. 修禪結社의 實踐 = 153
• 6. 三敎의 비교 = 182
• Ⅴ. 「識智辨說」의 識·智觀 = 192
• 1. 「識智辨說」의 目的 = 194
• 2. 白坡에 있어서 識의 問題 = 199
• 3. 白坡가 指向하는 智의 修行 = 206
• Ⅵ. 「作法龜鑑」의 儀式觀 = 217
• 1. 「作法龜鑑」의 著述動機 = 217
• 2. 「作法龜鑑」 儀式에 있어서 禪的 要素 = 223
• 3. 看堂論의 禪的 要素 = 230
• Ⅶ. 白坡 思想이 후대에 끼친 影響 = 250
• Ⅷ. 結論 = 256
• 參考文獻 = 261
• ABSTRACT = 270
• 부록 = 275
• 1. 白坡亘璇의 年譜 = 275
• 2. 白坡亘璇의 法系圖 = 279