『육조단경』의 자성법문 연구 = Study on Dharma-talk about self-nature in 『Platform Sutra of the Six Patriarch』

다국어 초록 (Multilingual Abstract)

This study is on the enlightenment and Dharma-talk about self-nature of HuiNeng in Chapter 「Ceremony of Repentance」 and 「Temperament and Circumstances」. Additionally, the Zongbao version of 『Platform Sutra of the Six Patriarch』 was also reviewed.
Firstly, the method of self-discipline appearing in 「Ceremony of Repentance」 is as follows.
About the five kinds of incense - the percepts, concentration, wisdom, freedom from desire, and self-awareness of enlightment - HuiNeng show an interpretation of a position that is quite different from the existing doctrinal explanation of Academic Buddhism.
In general, one repents for the karma he/she has done, but HuiNeng explains the formless repentance(無相懺悔) using his unique method of Dharma-talk about self-nature that repents not only the karma he/she has done but also that he/she will do. There, the meaning of repentance is explained firstly, then the meaning of repentance is divided into Ch'an(懺) and Hui(悔), whose meaning is explained respectively.
As a self-nature method, the Four Great Vows(四弘誓願) of HuiNeng is for the system of rebirth of one's own nature, not a vow for the system of others. Being aware of one's own nature and institutionalizing oneself is the real institution.
About guidance to Trikaya of Buddha of oneself, HuiNeng’s talk explains that, especially, to harmonize one’s own mind and to respect other people with lowering one’s own mind is the guidance to him/her own. Since the Immaculate Dharmakaya(淸淨法身) does not remain in any one place and is pervasive in the universe, and there is no place that does not exist. The Buddha of transformation is infinite and endless, but they change endlessly, but their body remains the same. The Buddha of Sambhogakaya refers to the Buddha-body, which satisfactorily satisfies the blessings that appeared as the fruits of boundless energy and training.
Next, the method of self-discipline appearing in 「Temperament and Circumstances」 is as follows.
As the question and answer with five disciples, in where the Dharma-talk about self-nature is bestly displayed, with Fa Hai(法海), Dharma-talk about self-nature of ‘The mind itself is the Buddha(卽心卽佛)’, with Fa Ta(法達), that about opening the eyes for the sight of Enlightenment-knowledge of own mind, with Chih Tung(智通), that about trikaya and four great wisdom, with Chih Ch'ang(智常), that about method of seeing into self-nature, and with Chih Tao(志道), that about the four virtues of Nirvana.
Thirdly, the features of HuiNeng's Cultivation and realization of enlightenment and Dharma-talk about self-nature are as follows.
The realization of wisdom is that, the self-nature of bodhi is inherently pure. Therefore, if you use your pure mind, you can immediately attain Buddhahood. However, ordinary people are not aware of it, and that there is no defilement, or delusion itself - that must be brushed off and eliminated - is the realization of HuiNeng.
The word ‘Dharma-talk about self-nature’ is a mind-only Dhalma-talk, and the world is the world in the mind, the three Jewel - The Buddha, the Dharma, and the Sangha - is that in the heart, Buddha Triad is that in the heart, and the pure land is that in the heart. Since all of them are set in the shape of the mind, the characteristic of the talk of HuiNeng is expressed as ‘Dharma-talk about self-nature’ method.
Such that idea of HuiNeng is the Patriarchal meditation(祖師禪), which is based on the original Buddhahood, and it forms the great flow of history of Chan Buddhism in which Mazu Daoyi(馬祖道一) and Shitou Xiqian(石頭希遷) blossom into the golden age of Chan, after passing from Bodharma, the seed of Chinese Soen, to Indigenizing Chinese Chan is forming.
From Bodhidharma’s teaching of deep faith, Huike’s teaching of Beginner's mind, Sengcan’s teaching of mind of trust, Daoxin’s teaching of Maintaining the one and not shifting(守一不移), Hongren’s teaching of maintaining the innate true mind(守本眞心), HuiNeng’s teaching of making use of this mind alone(但用此心), Nanyue Huairang’s teaching of not be polluted(但莫染汚), and to Mazu Daoyi’s teaching of Truth Requires No Training(道不用修), these are all preaching the doctrine of Buddha becoming a Buddha. This idea later gave birth to the five houses of the Linji school, Guiyang school, Caodong school, Yunmen school, and Fayan school, and in the time of Linji Yixuan, Weishan Lingyu, and Dongshan Liangjie, it is campared to bearing fruit.
HuiNeng led a self-sufficient group life oriented toward practical practice, and brought the term Chen to the full extent of Chan meditation and enlightenment. It can be said that the thought of 『Platform Sutra』 preached by HuiNeng became a single sect called Chan Buddhism, became the root of the Chinese Chan school, and influenced the fundamentals of the Chinese Chan tradition.
Of course, the reason why HuiNeng's Dahlma-talk collection, 『Platform Sutra』, has been able to continue without fail to this day is because HuiNeng became a politician (orthodox) with the 'the sect of the bow'(732) claimed by his disciple, Hataek Sinhoi. And it is thanks to the disciple Fa Hai(法海), who published 『Platform Sutra』, which records all talks up to that point.
The idea of ​​HuiNeng is sudden enlightenment to see into self-nature that we possess and to awaken right away on the spot. It is said that one can realize that the myriad things are in his own self. And that which no longer contaminates the original pure self-nature is the true practice, enlightenment, nirvana, and edification. Awakening is that of self-awareness, and when it comes to enlightenment, it warns not to even give the image of discernment that ‘I think I have realized’.
The Dharma-talk that there is no need to wander outside in search of the Buddha since all people are naturally equipped with self-discipline, is a rebuke like the frost of wisdom for us living in the modern age. Therefore, HuiNeng's Dharma-talk of self-nature can be thought that it will be able to serve as a compass for all Buddhists.

목차 (Table of Contents)

• Ⅰ. 서론 1
• 1. 연구의 목적 1
• 2. 선행연구 검토 2
• 3. 연구의 범위와 방법 4
• Ⅱ. 혜능의 행장과 종보본 육조단경의 판본 6
• 1. 출가와 수행 6
• 2. 종보본 육조단경의 판본 15
• Ⅲ. 참회품의 자성법문 19
• 1. 자성의 오분법신향 20
• 2. 자성의 무상참회 26
• 3. 자성의 사홍서원 29
• 4. 자성의 무상삼귀의계 31
• 5. 자성의 일체삼신자성불 33
• Ⅳ. 기연품의 자성법문 42
• 1. 법해의 즉심즉불 42
• 2. 법달의 개불지견 45
• 3. 지통의 삼신과 사지 51
• 4. 지상의 견성법 54
• 5. 지도의 열반사덕 57
• Ⅴ. 혜능의 수증과 자성법문 62
• 1. 수행과 깨달음 62
• 2. 자성의 법문 66
• Ⅵ. 결론 74
• 참고문헌 77
• ABSTRACT 82