永平道元의 󰡔正法眼藏󰡕의 이해를 위한 시론

• 발행기관: 한국일본불교문화학회
• 저자명: 김호귀 Kim, Ho-gui
• 간행물 정보: 『일본불교문화연구』일본불교사연구 1호, 10~39쪽, 전체 29쪽
• 주제분류: 인문학 > 종교학
• 파일형태: PDF
• 발행일자: 2009.12.30

국문 초록

일본 曹洞宗의 개조인 永平道元의 󰡔정법안장󰡕은 일본 조동종의 성격을 가장 잘 구현한 저술이기도 하다. 아울러 중국선의 특징이기도 한 祖師禪의 성격을 가장 잘 보여주고 있기도 하다. 그것은「정법안장」 이 지니고 있는 내용뿐만 아니라 내용을 표출하는 道元의 선적인 사유방식 에서도 잘 나타나 있다. 「정법안장」은 석존의 깨침인 정법안장을 그대로 책명으로 사용한 것인데, 그 명칭에 걸맞게 그 속에서 전개된 내용 또한 정법안장의 속성을 보여주고 있다. 그 기본적인 입장은 本來成佛의 사상에 근거한 것이다. 그것을 道元 은 때로는 본각적인 입장으로 설명하기도 하고, 그것이 현실에 구체적으로 드러나 있다는 現成公案으로 설명하기도 하며, 개개인의 입장에서는 只管打坐라는 좌선의 모습으로 나타내기도 하며, 그 작용은 身心脫 落의 체험으로 전개시키기도 한다. 때문에 道元의 선사상은 그 가운데 깨침과 수행이 일여하다는 修證一如의 입장이다. 수증일여는 필연적으 로 只管打坐라는 모습으로 구현되어 있다. 이와 같은 道元禪의 성격은 반드시 信을 바탕으로 하고 있다. 때문에 그 信은 佛祖 자체에 대한 信 이면서 불조의 正法眼藏의 正傳에 대한 信이며 本覺에 대한 信으로서 단순한 믿음을 넘어 佛法卽威儀이기도 하다. 佛法卽威儀이기 때문에 일상 낱낱의 생활이 그대로 여법한 행위로 승화되어 있다. 곧 이런 점에서 道元의 永平淸規는 달리 修證을 사회적 으로 표출한 규범이다. 올바른 청규에 의하여 성취해야 할 좌선이 모습은 󰡔普勸坐禪儀󰡕로 나타나 있다. 이것은 「正法眼藏修証義」에서 제시한 출가납자의 본분과 더불어 가장 순수한 선자의 모습으로 성취시켜 나아 가기 위한 지침서로서도 중요한 의의를 지니고 있다.

영문 초록

Eihei-Dogen(1200-1253) is the founder of So-to-sect (Tsao-tung-tsung) in Japanese Zen Buddhism. The sect originated from Chinese five zen-sects which was formed from 9th to 10th century. Soto-sect is one of the five Chinese zen-sects, and also one of the thirteen Japanese Buddhist sects.This sect is noted for the identity of practice and enlightenment or single-minded sitting-meditation. Eihei-Dogen′s zen-thoughts are selected as like some special characteristics in The Shobo-genzo. The Shobo-genzo, or the Eye Storehouse of the True Dharma, is Dogen′s representative work. He intended it to be composed of one hundred section in all. Death prevented him, however, from completing his original plane, though not before he had expounded ninety-two(or five) sections. These sections describe the profound philosophy of Buddhism and concrete of daily actions. In the former case his peculiar paradoxical expression often causes beginners to feel perplexed ; in the latter case his words tell us that practice is above knowledge. In Dogen, the koan is truth(that is enlightenment), and vice versa. But Rinzai-sect are said to be unable to realize enlightenment unless they are able to find a solution to their koan during practice, Dogen, however, stressed that the koan itself is enlightenment, and manifests itself in sitting-meditation beyond thinking and nonthinking. Eventually, he, negated the use of koan as objects of meditation to be used in the of realizing enlightenment. The Mahanirvana-Sutra says, "All things have the Buddha-nature itself." On the contrary, however, Dogen thought that all things are, as they are, the Buddha-nature itself. This is because he tried to grasp the Buddha-nature in the realm of practice or ultimate reality. In this sense, the Buddha is the nature, and vice versa. Dogen′s Zen Buddhism is the religion of daily actions. Therefore, the Buddha-nature manifests itself only through practice. Dogen especially emphasized that there is no gap between practice and enlightenment. This is because if we are attached to the results achieved, we cannot make constant efforts. In this sense practice after becoming enlightened is extremely essential to Zen trainees. As mentioned before, there is no gap between practice and enlightenment. Therefore, we must not regard practice as before and enlightenment as after. Moreover, for one to realize enlightenment between self and others. About this Dogen said, "If we do sitting-meditation even for a moment, identified with the Buddha in body, mind, and speech, we shall find that the world is the Buddha′s and that the whole space is the realm of enlightenment." All things are the real manifestation of truth. Accordingly, mountains, rivers, earth or sun, the moon, and stars - all this is the manifestation of the Buddha′s body, expounding the highest supreme dharma(sutras). Its detailed explanation can be found the sections of The Shobo-genzo, but eventually, Dogen regarded the repetition of birth and death as the eternal body of a true man(enlightened person).Systems of thought based on duality, such as the subject-object-split, are two aspects of the one-whole reality.That is to say, the two aspects are originally inseparable from each other. About this identity Dogen expounded the eleven kinds of identities (1) being and time, (2) cause and effect, (3) self and others, (4) precepts and Zen-Buddhism, (5) birth and death, (6) koan and enlightenment, (7) being and non-being, (8) Zen-Buddhism and the state, (9) men and women, (10) monks and lay people, and (11) sutra and zen-buddhism. Zen masters attach great importance to a genealogical book and a kasaya(sacred-surplice), regarding them as transmitting the Buddhism′s dharma to posterity. This is because the dharma would decline and fall without a spiritual communion between master and disciple. In this sense, we can say that person transmission of the Way is the very core of The Shobo-genzo.

목차

Ⅰ. 서언

Ⅱ. 宋代 禪宗과 天童如淨

Ⅲ. 道元의 行狀

Ⅳ. 道元禪의 성격

Ⅴ. 결어

키워드

天童如淨 永平道元 身心脫落 只管打坐 正法眼藏 佛法卽威儀 修證不二 淸規 本來成佛 佛性 The Shobo-genzo Eihei-Dogen koan sitting-meditation Buddha-nature practice and enlightenment sitting-meditation