대주혜해(大珠慧海)의 선사상(禪思想) 연구 : 돈오입도요문론(頓悟入道要門論)을 중심으로

다국어 초록 (Multilingual Abstract)

This thesis had considered the concept of 'sudden enlightenment' that appeared during the transition period of the Wijin North and South Dynasties from the process of the Buddhism being handed down in China, the development process of the Seon sect of China, the Seon thought of Hataekshinhwe , which accepted the sudden enlightenment for the very first time in the Seon sect, the sudden enlightenment in Yukjodangyeong , etc. And, also, the Seon thought appearing in the theory of donoipdoyomun , the influence on the josaseon , etc. had been considered. Reaching the transition period of the East Jin Sixteen Kingdoms and the North and South Dynasties, Dosaeng had advocated the theory of the nature of Buddha, which is so-called "all living beings" and "the silyu nature of Buddha". And, through him, the theory of donoseongbul had been presented. From this, in the Chinese Buddhism, the discussions on the nature of Buddha and the Prajna began in earnest. And it can be said that such nature of Buddha and the Prajna are, indeed, the core thoughts that exist at the foundation the most with regard to the Chinese Seon.

In this thesis, the Seon thought of Boridharma, the namcheonchukilseungjong , and the Dongsan Buddhist Writings of Doshin and Hongin had been considered. Although, on the surface, the Seon thoughts of Dharma Seon and the Dongsan Buddhist Writings have a differentiation, it can be said that the organization of the logic is, indeed, the nature of Buddha and the Prajna. With regard to the iipsahaeng of Dharma Seon, the omunseonyo and the subonjinshim of the Dongsan Buddhist Writings, etc., although there is a differentiation of the haengbeop , eventually, it can be said that it has been unfolding by being based on the nature of Buddha and the Prajna.

It can be said that the Buddhist monk who had introduced the sudden enlightenment for the very first time in the Seon sect is Hataekshinhwe, indeed. By thoroughly discussing the relationship between the nature of Buddha and the Prajna, Shinhwe concluded as the sudden enlightenment. And, also, it can be concluded clearly and definitely that, in the Yukjodangyeong , too, the sudden enlightenment from the relationship between the Prajna and the nature of the Buddha had been advocated. It can be said that the thing that had succeeded such Dangyeong and the ideological tradition of Hataekshinhwe is, indeed, the theory of the donoipdoyomun of Daejuhyehae.

In this thesis, the origin of the theory of the donoipdoyomun
and its Seon thought had been considered. In this thesis, the Seon thought of the theory of the donoipdoyomun had been divided into the three fields of the nature of Buddha and the theory of the sudden enlightenment, the shimbonche and the jeonghye , and the Dharmakāya and the gyegwan . And, also, the practice theory had been considered by dividing into the six fields, including 'the bom of the gyeonseong and the jaseong ', 'the ju of the muju ', 'the haeng of the muhaeng ', 'the gyeon of the mugyeon ', 'the gak of the
mugak ', and 'the deuk of the mudeuk '. However, this had analyzed by dividing in order to prove the detailed aspects of the Seon thought. And it can be said that the entire thought is, also, one identity that cannot be divided at all.

The influence regarding the posterity of the theory of the donoipdoyomun is, indeed, the point that it had played a decisive role in making the Josa Seon rise by making the donomun greatly popular. However, in the writings by the Buddhist monks of the Josa Seon, the statement regarding the theory of the donoipdoyomun is nearly not visible. It can be said that such a cause is because, while the Josa Seon had gotten popular in earnest, the banner of the Buddhist revelation was erected. And, also, on the one hand, it can be said that it is because there is no need for the demonstration regarding the sudden enlightenment any longer because the sudden enlightenment was already set up as the absolute premise. What is even more, it can be said that, in the situation in which even the word of 'the sudden enlightenment' is not used the more it goes to the posterity of the Josa Seon, there is no need for the quotation of the theory of the donoipdoyomun that demonstrates the sudden enlightenment in detail any longer. However, as stated in the Buddhist history, the fact that Daejuhyehae and the theory of the Donoipdoyomun had acted decisively in making the donomun thrive is a historical fact that cannot be overlooked at all.

목차 (Table of Contents)

• Ⅰ. 서론 1
• 1. 연구의 목적과 선행연구의 분석 1
• 1) 연구의 목적 1
• 2) 선행연구의 분석 3
• 2. 연구의 방법과 논문의 구성 5
• 1) 연구의 방법과 범위 5
• 2) 논문의 구성 7
• Ⅱ.‘돈오(頓悟)’의 출현과 선사상(禪思想)의 전개 10
• 1. 중국 반야학(般若學)의 전개와 돈오의 출현 10
• 1) 중국의 불교전래와 선사상(禪思想)의 맹아 10
• 2) 육가칠종(六家七宗)의 격의불교(格義佛敎) 18
• 3) 축도생(竺道生)의 돈오성불론(頓悟成佛論) 26
• 2. 초기 선사상의 전개와 동산법문(東山法門) 38
• 1) 달마의 선사상과 남천축일승종(南天竺一乘宗) 38
• 2) 동산법문(東山法門)의 선사상 46
• 3) 동산법문의 전개와 북종선(北宗禪)의 선사상 57
• 3. 선종의 ‘돈오(頓悟)’수용과 정립 63
• 1) 하택신회(荷澤神會)의 선사상과 ‘돈오’의 수용 63
• 2) 육조단경(六祖壇經)에 나타난‘돈오’ 71
• Ⅲ. 돈오입도요문론(頓悟入道要門論)의 선사상 82
• 1. 돈오입도요문론의 연원 82
• 1) 신회(神會)의 어록과 돈오입도요문론 82
• 2) 돈오입도요문론과 제방문인참문어록 비교 86
• 2. 돈오입도요문론의 선사상 95
• 1) 불성(佛性)과 돈오론(頓悟論) 95
• (1) 무념(無念) 95
• (2) 돈오(頓悟) 112
• (3) 무심(無心) 121
• (4) 즉심(卽心) 138
• 2) 심본체(心本體)와 정혜(定慧) 142
• (1) 체용(體用) 142
• (2) 정혜(定慧) 151
• (3) 색공(色空) 160
• (4) 종통(宗通)과 설통(說通) 164
• (5) 반야무지(般若無知)의 체용(體用) 171
• 3) 법신관(法身觀)과 계관(戒觀) 184
• (1) 법신관(法身觀) 184
• (2) 계관(戒觀) 194
• (3) 이성공(二性空) 213
• 3. 돈오입도요문론의 수행론 225
• 1) 견성(見性)과 자성(自性)의 봄 225
• 2) 무주(無住)의 주(住) 232
• 3) 무행(無行)의 행(行) 245
• 4) 무견(無見)의 견(見) 252
• 5) 무각(無覺)의 각(覺) 258
• 6) 무득(無得)의 득(得) 267
• Ⅳ. 돈오입도요문론의 조사선에 대한 영향 274
• 1. 돈오입도요문론에 대한 역대의 평가 274
• 2. 조사선(祖師禪)에 대한 영향 278
• Ⅴ. 결론 288
• 참고문헌 293
• ABSTRACT 305