白坡가 본 「壇經」의 선사상 : 「六祖大師法寶壇經要解」를 중심으로 = A Study on "Yukjodaesa Beopbo Dangyeong Yohae" by Baekpa Geungseon

다국어 초록 (Multilingual Abstract)

The Sixth Patriarch Huineng is known to have established practical naturalization in the history of Zen Buddhism in China. Chinese Zen, which started through Bodhidharma in the early sixth century before him, showed a couple of ideological characteristics already by the time when he was active. When Zen formed in India was transmitted to China, Chinese Buddhism already had a history of 500 years, during which many people translated a lot of scriptures based on which Buddhism research of very high level was conducted.
The situation changed, however, with the advent of Bodhidharma, who transmitted and introduced the Zen modes of so-called Mahayana to China and tried to practice it himself. His efforts led to the emergence of a new Zen style called the tradition of patriarchal Zen different from its predecessors. It was because so-called patriarchal Zen meant the Zen style originated from Dharma Patriarch. In early Zen Buddhism, the tradition of patriarchal Zen was largely influenced by the scriptures in the line of Mahayana including Vrimalakirti Sutra, Mahaparinirvana Sutra, Prajna Paramita Sutra, Lankavatara Sutra, and Avalokiteshvara Sutra. The lessons of those scriptures were inherited in the forms of mind awakening through sitting in Zen meditation and its transmission.
The ideologies of early Zen Buddhism formed especially based on Prajna Paramita ideology and Nature of Buddha ideology were established as the concepts of Mindless and Sudden Enlightenment in that process after Dongsan Beopmun. While Mindless took indiscretion and no obsession as its points based on Prajna Paramita ideology, Sudden Enlightenment took the realization of Gongseong as its point based on the idea that all creatures originally had the nature of Buddha. Huineng and Shenxiu added their new interpretations of sitting in Zen meditation and Yeombulgi and built a foundation for the wisdom of awakening and performance of sitting in Zen meditation in the position of so-called patriarchal Zen.
Even though the Nature of Buddha ideology and Prajna Paramita ideology formed the ideological basis of Chinese Zen, there was a strong trend highlighted to reach nirvana by eliminating delusions or agonies completely. Regarding that matter, Shenxiu placed more importance on the completeness of human nature, highlighted the existence of nature of Buddha more actively, and consistently emphasized its acquisition or self-awareness.
The modes of patriarchal Zen were manifested in the content of views of sitting in Zen meditation. The definition of sitting in Zen meditation, which was the most essential to the Zen ideology of Southern School around Huineng, has its origin in the Jeuksa and Byeokgwan of Dharma. It was because Dharma's Zen modes went through Dongsan Beopmun with Jeuksa and Byeokgwan leading to Ilhaengsammae ⋅ Yimwoon and Suilburi, respectively, thus having enormous impacts on the formation of Southern and Northern School Zen. That is, Dharma's Byeokgwan, Dongsan Beopmun's Suilburi, and Shinsu's Shimbulgi were static Zen modes based on sitting in Zen meditation and Ipjeong and centered around the sequence of sitting in Zen meditation and Ipjeong in Seonjeong Balhye, which means the performance of Seonjeong and then exercise of wisdom in Northern School.
It is clearly opposite to Southern School Zen centered around Jeonghye Ilche and Jikshim. In other words, the definition of sitting in Zen meditation in "Platform Sutra of Huineng" involves not being confused with any objects on the outside and not being shaken based on self-realization on the inside.
To elaborate, it involves Yeombulgi and Gyeonbonseong, which refer to Mindless and seeing into self-nature, respectively. Taking a different position about Jwa⋅Seon from Huineng, Baekpa talked in the aspects of Che and Yong, Absolute Void, and Mysterious Being. Of what he sought after in "Dangyeong Yohae," his view of sitting in Zen meditation was a new analysis in its own way.
It is said that those ideas of Huineng were recorded in details in his "Platform Sutra of Huineng," whose original form appeared in at the end of eighth century. Since then, it was published in many different editions, of which "Beopbo Dangyeong" published by Gogyunbigu Deoki in 1290 was distributed most widely along with "Yukjodaesa Beopbo Dangyeong" published by Jongbo in 1291. In the latter half of Joseon, Baekpa Geungseon published an annotation book titled "Dangyeong Yohae" based on the Deoki version. His book is not a mere annotation book for "Platform Sutra of Huineng" but a book on Zen ideologies to reflect Baekpa's ideas as they were.
In the book, the sections on Obeopjeonui offer concrete content about the conduct of Huineng and the excellent means of seeing self-nature and attaining the Buddhahood. It is especially noteworthy that Baekpa discussed Huineng's excellent means of seeing self-nature and attaining the Buddhahood in 29 paragraphs in Obeopjeonui. The overall composition of the first Obeopjeonui is divided into the prose and Buddhist song parts.
Interpreting Jeong and Hye, Baekpa stated that they involved telling the Void of Upward from Being. The combination of the two that is Jeonghyeilche or Ilhaengsammae is also called Musangsammae, Munyeomsammae, and Mujusammae, of which "Mindless is like Absolute Void." He, however, broke it down further and mentioned "There is Mysterious Being also in the Absolute Void of Mindless," linking Mindless to Absolute Void and Mysterious Being. He explained it with the concept of Mindless among the different names of Ilhaengsammae because he believed both Upward and Downward took place in the mind. Consequently, he maintained that the relations between Absolute Void and Mysterious Being should circulate in ① Absolute Void․Mysterious Being, ② Absolute Void → Mysterious Being, ③ Mysterious Being → Absolute Void, and ④ Absolute Void ⇆ Mysterious Being, explaining the logic of Absolute Void being Mysterious Being and vice versa.
Those relations between Absolute Void and Mysterious Being are manifested more clearly in the actual stories of "No. 10 of Buchokryutong." Looking at Huineng entering nirvana in the Yukshinseolbeop, which explains the ways Jebeop is born at one place and perishes at several places, Baekpa cited what Huineng said, "I knew where I was going from the beginning," and the phrase, "Leaves fall and go back to the root, but they are quiet, coming back." He interpreted that since Mysterious Being derived from Absolute Void, one would return back to Absolute Void by gathering Mysterious Being again(Absolute Void ⟲ Mysterious Being).
Baekpa talked about the principle of Jeonghyeilche based on his understanding of Samgu and explained the logic of Absolute Void and Mysterious Being from various perspectives by citing "Platform Sutra of Huineng" in many parts. There is no need to repeat that the Gyoseol of fundamental Absolute Void and Mysterious Being has a goal of performing Cheolgyeon to Absolute Void, one of Upward elements, at the actual level of Samjeongseon and breaking it down as Samgu, which is further highlighted in "Dangyeong Yohae."
Baekpa understood Huineng's acts of edification in "Platform Sutra of Huineng" based on a couple of characteristics in his "Dangyeong Yohae." Huineng introduced diverse methods of edification in his "Platform Sutra of Huineng," and the cases of Beophae and Beopdal, who were part of more than ten disciples that had a thorough interview and dialogue with him for lessons, give clues about his methods of edification.
The parts of opportunity and affinity of Beophae Seonsa talk about "The mind itself is the Buddha." In general, when people practicing asceticism achieve Sudden Enlightenment in a single thought, it will be the mind itself because of confused Jeonnyeom and the Buddha himself because of awakened Hunyeom. However, Jeonnyeom is existent and thus refers to no birth, whereas Hunyeom is alive and thus refers to no death. There is nothing to realize in Yeonhu, after which it will become confusing and lead to infinite flaws. As a result, the mind itself is Yong, and the Buddha himself is Gi. When it achieves the image of Ilche, it will be Yong. When it discards the image of Ilche, it will be Gi.
Even though Huineng showed the oneness of Jeong and Hye to Beophae, but it did not remain at the level of oneness of Seonjeong and Wisdom. Baekpa interpreted it was a method of edification applied to all creatures.
According to Beopdal Seonsa's parts about opportunity and affinity, Void and Being mean the position of Buddha's Gyeonseong and that of Buddha's Gyeonsang, respectively. It is the self-examination of all people. When people around the world are confused outside and obsessed with Sang, it is Uiriseon. When they are confused inside and obsessed with Gong, it is Yeoraeseon. It is discrimination between Seong and Sang and Sagyeon obsessed with Dan and Sang. If they face Sang but are still out of it, it will be Mysterious Being. If they face Seong but are still out of it, it will be Absolute Void. Since it is the self-examination of people, its realization will be opening a door to the vision of Buddha.
Those findings show that Baekpa had a clear understanding of Huineng's methods of edification for some of his disciples exhibited in No. 7 of "Chamcheonggiyeonpum." Baekpa set major categories of Huineng's edification methods including Daegi, Daeyong, Absolute Void, and Mysterious Being and presented his own interpretations according to the framework instead of distinguishing them one by one according to the content.
Baekpa understood Huineng's "Platform Sutra of Huineng" by examining his ideologies based on some topics including the view of sitting in Zen meditation, the structure of Absolute Void and Mysterious Being, and method of edification and by adding his annotations. The mode of Zen in "Platform Sutra of Huineng" understood by him attracts attention as an unprecedented one. Baekpa presented an especially unique opinion by consolidating the ideologies of Huineng through the structure of Absolute Void and Mysterious Being into the Prajna Paramita ideology and dividing it into several acts of edification as the practice acts of Bodhisattva. Based on those findings, it is safe to say that Baekpa traced the traditional consciousness of Yimjejong, which he showed in his "Seonmun Sugyeong" in his fifties," to the roots of more fundamental ideologies of Huineng and explored the origin of broader and deeper Zen ideology in his "Dangyeong Yohae" in his late seventies. Furthermore, it sought after the grounds for Southern School's modes of Zen in Prajna Paramita ideology and Nature of Buddha ideology, developed the style of patriarchal Zen derived from Bodhidharma, and distributed the reinforcement and expansion of view of sitting in Zen meditation derived from Indian Zen.

목차 (Table of Contents)

• 제Ⅰ장 緖言 = 1
• 1. 연구의 목적 = 1
• 2. 연구의 방법 및 범위 = 5
• 3. 백파의 행장과 저술 = 8
• 제Ⅱ장 「壇經」의 성립과 그 禪思想 = 14
• 1. 南宗禪의 출현과 「단경」의 형성 = 15
• 1) 「단경」의 編者와 版本 = 15
• (1) 「단경」의 編者에 대한 諸學說 = 15
• (2) 「단경」의 版本 = 20
• 2) 「단경」과 神會의 「語錄」 = 22
• 2. 「단경」의 禪思想 = 30
• 1) 般若와 佛性 및 見性成佛 = 30
• 2) 定慧等學 = 36
• 3) 無念·無相·無住와 無相戒·無相頌 = 40
• (1) 無念·無相·無住 = 40
• (2) 無相戒·無相頌 = 46
• 제Ⅲ장 「壇經」의 韓國 傳來와 傳承 = 54
• 1. 版本을 통한 「단경」의 傳承 = 54
• 2. 普照知訥과 「단경」 = 63
• 3. 淸虛休靜과 「禪家龜鑑」과 「단경」 = 72
• 제Ⅳ장 「六祖大師法寶壇經要解」의 구조와 그 특징 = 81
• 1. 序文·大旨·略序의 구조 = 81
• 2. 第一 悟法傳衣의 구조와 그 특징 = 87
• 1) 「서분」과 그 성격 = 87
• 2) 29단 설법의 구조 = 89
• 3) 29단 설법의 분류적 특징 = 91
• 3. 「無相頌」의 구조와 그 특징 = 92
• 1) 「무상송」의 내용 = 93
• 2) 「무상송」의 구조 = 97
• 3) 「무상송」의 구조에 보이는 특징 = 98
• 제Ⅴ장 「단경요해」의 眞空과 妙有 = 100
• 1. 백파의 三句와 眞空妙有의 관계 = 100
• 2. 「단경요해」의 진공과 묘유 = 108
• 1) 「제3 定慧一體」·「제4 敎授坐禪」의 眞空과 妙有 = 108
• 2) 「제5 傳香懺悔」의 眞空과 妙有 = 113
• 3) 「제10 付囑流通」의 眞空과 妙有 = 120
• 3. 「단경요해」의 眞空과 妙有의 특징 = 123
• 4. 「단경요해」 진공묘유의 構圖 = 128
• 제Ⅵ장 「단경」의 교화방식에 대한 백파의 이해 = 131
• 1. 「단경」의 기록자 법해 = 131
• 2. 혜능의 卽心卽佛觀에 대한 백파의 이해 = 133
• 3. 혜능의 誦經觀에 대한 백파의 이해 = 142
• 4. 혜능의 坐禪觀에 대한 백파의 이해 = 148
• 제Ⅶ장 결어 = 154
• 參考文獻 = 169
• ABSTRACT = 178

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