비교종교학의 관점에서 본 한국불교의 頓漸論爭 - 頓悟頓修 없이는 그리스도교가 무너진다

• 영문명: The Sudden-Gradual Debate in Korea : Examined from the Viewpoint of Compared Religions (A reflection based on the central place of the sudden paradigm within Christianity)
• 발행기관: 보조사상연구원
• 저자명: 서명원(Seo Myeong-Won)
• 간행물 정보: 『보조사상』보조사상 제24집, 381~416쪽, 전체 36쪽
• 주제분류: 인문학 > 불교학
• 파일형태: PDF
• 발행일자: 2005.08.01

영문 초록

  The sudden-gradual debate (頓漸論爭) taking place in the country of the Morning Calm since the second half of the 20th century has become a central feature of Korean Buddhism. It has been chiefly enacted by Master T"oeong So?ngch"o?l (退翁性徹), 1912-1993) from the Haein Monastery (海印寺), advocating a sudden-sudden approach of awakening and cultivation (頓悟頓修). So?ngch"o?l thus radically rejects the sudden-gradual paradigm (頓悟漸修) that has been the hallmark of Korean Buddhism since Master Chinul (知訥, 1158-1210), from the Songgwang Monastery (松廣寺).   For So?ngch"o?l, true sudden awakening definitely transforms someone into a Buddha. Such is the experience of the Buddha ?akiamuni and anything that falls short of that definition, i. e. that requires further practice to achieve buddhahood, should never be called ‘sudden awakening’. Moreover, in sharp contrast with Chinul promoting an amalgamation of So?n (禪) and Hwao?m (華嚴) doctrine, along the line of Guifeng Zongmi (圭峯宗密), So?ngch"o?l bases himself on a thorough reading of the Chan Canon (禪藏) to advocate a complete break with all scholastic teachings.   Though So?ngch"o?l has achieved during his lifetime the status of an outstanding national figure and of a great meditation master, his doctrinal views have been rejected as too dogmatic and fundamentalist by most Korean academics. They generally tend to be much more attracted by Chinul"s inductive thought and diachronic view of time. Indeed, a close study of So?ngch"o?l"s numerous works reveal a highly deductive mind and a predominantly synchronic conception of reality. However, despite those undeniable flaws, So?ngch"o?l"s teachings on sudden awakening, achieved almost exclusively through the practice of kanhwaso?n (看話禪) and along the line of Dahui Zonggao (大慧宗?), clearly seem to defend a point that deserves to be heard by anyone genuinely interested in Korean Buddhism.   In an attempt to bring new light on the debate, this paper examines whether or not structures of mystical experience resembling the divergent approaches of Chinul and So?ngch"o?l can be found at work in early Christianity. Indeed, though in somewhat different forms, the sudden-sudden and the sudden-gradual paradigms are clearly present in the New Testament: the former being the privilege of the founder of the tradition, and the latter that of the vast majority of his followers. It must be noticed, however, that the gradual paradigm cannot exist by itself; it has to be moving in the orbit of the sudden one. In other words, the gradual practice that follows an initial and sudden awakening - through which a disciple understands that he can become like his master - can only take sense if the founder himself has suddenly achieved the ideal of full realization toward which his disciples are progressively striving. Christ does not require at all from his disciples that they become as suddenly and definitely enlightened as he himself became when he was baptized, at the outset of his public life. Nevertheless, he does expect them to share his identity as completely an perfectly as possible in order to be able to take over the task of announcing his kingdom. During that growth process, if he generally displays a considerable amount of patience, he also scolds them, at times, because of their slowness to achieve a thorough understanding of truth. They are thus called to work more diligently at filling the gap between what he is and what they are. Ultimately, though, it is the death of their master that will allow them to achieve this goal. In other words, a full appropriation of their master"s teachings and way of being can only be achieved through a radical separation from him.     The above results can foster a better Buddhist-Christian encounter within the Korean peninsula. They show that the key para

목차

Ⅰ. 들어가는 말
Ⅱ. 退翁 性徹 의 頓悟頓修思想의 特性
Ⅲ. 新約聖書 안에서 頓悟頓修와 頓悟漸修의 探求
Ⅳ. 韓國佛敎의 頓漸論爭에 대한 照明
Ⅴ. 맺음말
참고문헌
Abstract

키워드

性徹(So？ngch" o？l Seongcheol) 知訥(Chinul Jinul) 頓漸論爭(sudden-gradual debate) 頓悟(sudden awakening) 頓修(sudden cultivation) 漸修(gradual cultivation) 看話禪(kanhwaso？n ganhwaseon) 韓國禪(Korean Zen So？n Seon) 韓國佛敎(Korean Buddhism) 불교와 기독교의 만남(Buddhist-Christian encounter)