청허 휴정의 간화선 연구 : 『선가귀감』을 중심으로 = A Study of Cheongheo Hyujeong’s Ganhwa Seon : Based on His Text Seonga Gwigam

다국어 초록 (Multilingual Abstract)

In the mid-Joseon era, when Cheongheo Hyujeong(淸虛休靜) (1520-1604) lived, it was state policy to honor Confucianism and suppress Buddhism. Under the control of Confucian scholars and with frequent invasions from neighboring countries, Joseon’s Buddhism faced intense turmoil.
Under these harsh circumstances, Hyujeong strove to enliven Buddhism by stimulating Buddhist practices such as sutra reading, sutra copying, sutra translation, and self-subsistence farming for temples. In terms of national policies, certain Dharma ceremonies on the state level, and relationships with imported religions affected Buddhism greatly.
Hyujeong’s(休靜) Dharma lineage was the Imje Order (Chi. Linji Order), which had been passed on from Bou to Hyegeun and to Gyeonghan, and he firmly established Patriarchal Seon in Joseon’s Buddhist community and propagated the flower of Seon thought.
His philosophy mainly dealt with reconciliation of the meditative and doctrinal approaches and Buddhism as protector of the nation. His seminal work, titled Seonga gwigam(禪家龜鑑) (Mirror for Seon Students), illustrates the major characteristics of Ganhwa Seon practice which are: the practitioner’s mindset, importance of hwadu investigation, three essentials of Seon practice, and assessment of a practitioner’s daily life and practice by a teacher. In particular, his view on meditation and doctrine is best represented in his saying, “Seon is the Buddha’s mind, and doctrine is the Buddha’s words.” In this way he defined and established both Seon and doctrine clearly and simply. Buddhism’s meditative and doctrinal approaches have been passed on continually, as can be seen in the terms, “three places of mind-to-mind transmission” and “five teachings.” For Hyujeong, Seon was principal and doctrine was an accessory in which Seon played a dominant role in the path to enlightenment. Thus, although speaking of reconciling the meditative and doctrinal approaches, Hyujeong put importance on the Seon concept of sudden enlightenment in which one disregards teachings and enters Seon to attain enlightenment. The following Seon concept of Hyujeong was in line with the circumstances of his time: “One” or “original mind,” which is one of the essences of Ganhwa Seon, refers to the universal principle that all things return to one, and “the three realms are only mind.”
Even though Hyujeong gave priority to Ganhwa Seon, he also recommended following diverse practices in parallel, such as the teachings of Huayan, observing the precepts, acceptance of scriptures, sutra copying, mantra chanting, and prostrations. He suggested diverse practice methods to make Buddhism more suitable for people of different mental/spiritual capacities. He also stated the necessity of gradual cultivation for people with lower capacities.
Hyujeong was influenced by Jinul in such aspects as “sudden enlightenment and gradual cultivation,” reconciliation of the meditative and doctrinal approaches, and the importance of Ganhwa Seon. Jinul (1158-1210) emphasized that one cannot stop studying at the point of sudden enlightenment; they need to continue self-cultivation even after that. The practices and methods Jinul suggested were tailored to his own time, but the practice methods suggested by Hyujeong were not much different. The concept of “sudden enlightenment, gradual cultivation” seems to have been passed on and applied until the mid-Joseon era. Hyujeong even embraced the recitation of Buddhas’ names, a practice of the Pure Land Order, and believed Seon and the recitation of Buddhas’ names could be harmonized equally. In this respect Hyujeong shows more flexibility in practice than Jinul. Hyujeong also regarded the “three trainings” as the actual practice of gradual cultivation, and he upheld the parallel practice of concentration and wisdom. The concept of “sudden enlightenment, gradual cultivation” is still significant today in that the practice systems developed back then survived the conflict between the meditative and doctrinal approaches of the Joseon era and are still practiced today.
Hyujeong insisted on investigating a “living hwadu” and that one must investigate a hwadu based on faith in one’s mind. He also said that one must have a desperately sincere mindset in hwadu investigation, and that based on consistent hwadu investigation, one must break through all barriers to see the true Buddha. Although having lived in different eras, Jinul and Hyujeong experienced similar hardships in similarly tumultuous circumstances and strove fervently to ensure the continued vitality of the Buddhist community. In Hyujeong’s case, he used the chaotic state of society as a stepping stone to establish firm power and raise the stature of Buddhism. The ultimate goal of Hyujeong’s thoughts and practice system was to enable a practitioner to become liberated from birth and death, and to pass on the light of Buddha’s wisdom. Depending on their mindset, practitioners can save sentient beings who are suffering in the three realms. That’s why he exhorted practitioners to examine their own minds scrupulously and persevere in their practice.

목차 (Table of Contents)

• I. 서 론 1
• 1. 연구 목적 1
• 2. 연구 범위와 방법 2
• II. 청허휴정의 생애와 선가귀감간행과 구성 5
• 1. 휴정의 생애 5
• 2. 휴정의 법맥 13
• 3. 선가귀감의 간행과 구성 19
• III. 선가귀감에 나타난 선사상 특징 26
• 1. 선주교종 26
• 2. 선교겸수의 선교관 31
• 3. 일물관 35
• IV. 선가귀감의 간화수행 방법의 실천 40
• 1. 청정계율수지 40
• 2. 활구 참구법 42
• 3. 간화 수행의 삼요 49
• 4. 수행의 점검과 인가 53
• V. 선가귀감의 나타난 간화선의 특색 57
• Ⅵ. 결론 71
• 참고문헌 73
• ABSTRACT 77