초기선종(初期禪宗) 심성설(心性說)의 전개

서지정보

ㆍ발행기관 : 서강대학교 철학연구소 ㆍ수록지정보 : 철학논집
ㆍ저자명 : 하유진

목차

Ⅰ. 禪宗心性說的中觀思想來源
Ⅱ.《楞伽經》的如來藏思想
Ⅲ.《壇經》佛性說的般若性的解釋

한국어 초록

선종(禪宗)의 불성론(佛性論)은 대승(大乘) 중관(中觀)사상과 밀접한 관련이 있다. 초기 중관학파에서는 중관의 근본적 가르침인 공성(空性)에 기반하여 심성(心性)을 해석하고 마음은 본래 청정하다는 자성청정심(自性淸淨心)을 주장하였는데, 중기 중관사상에 이르면 이러한 자성청정심은 불성 및 여래장(如來藏) 개념으로 발전하게 된다. 대승불교 계통인 선종의 초기사상은 북종(北宗)과 남종(南宗)으로 나뉜다. 『능가경(楞伽經)』을 소의경전(所衣經典)으로 삼는 북종은 현상적이고 오염된 마음인 아뢰야식(阿賴耶識)과 본래적이고 청정한 마음인 자성청정심을 결합하여 여래장 불성사상을 전개한다. 반면 『단경(壇經)』을 소의경전으로 삼는 남종은 반야공성(般若空性)을 마음의 근본 모습으로 해석하여 청정자성(淸淨自性) 불성사상을 전개한다. 불성에 현상적인 염오식(染汚識)이 포함되어 있다고 여긴 북종은 오염된 마음을 닦아내기 위해서는 점진적 수행을 통한 깨달음, 즉 점수(漸修)를 해야 한다고 주장하며, 불성이 본래 청정하다고 여긴 남종은 반야공성이 마음의 근본임을 단박에 깨우치는 돈오(頓悟)를 통하여 성불할 수 있다고 주장한다.

영어 초록

harmas(五法), three svabhāvas(三自性) and Ālaya-vijñāna(八識)
theory. This expresses the Buddhistic view on human-beings who
are innate with purity(淨) and contamination(染). It requires both
sudden enlightenment(頓悟) and gradual cultivation(漸修) attitude
from a soteriological point of view.
The Ālaya-vijñāna(八識) or All-conserving Mind is assumed to
exist behind our individual empirical consciousnesses. The Ālaya is a
metaphysical entity, and no psychological analysis can reach it. What
we ordinarily know as the Ālaya is its working through a relative
mind. The Mahayana(大乘) calls this phase of the Ālaya tainted or
defiled and tells us to be cleansed of it for the attainment of
ultimate reality. The necessity of conceiving Ālaya in its double
aspect, as absolute reality and as subject to causation, comes from
the Mahayana idea of Buddhahood(佛性). The Ālaya is thus known as
Tathāgata-garbha(如來藏), the womb of Tathagatahood(如來性). The
Tathāgata-garbha(如來藏), therefore, whose psychological name is
Ālaya-vijñāna(八識), is a reservoir of things good and bad, pure and
defiled. In other words, the Tathāgata-garbha(如來藏) is originally,
in its self-nature, immaculate, but because of its external dirt it is
soiled.
Ch’an Buddhism(禪宗) represents stopping the False(妄) and
cultivating the Mind(心), which teaches that, although sentient
beings(衆生) are in fundamental possession of the Buddha Nature(佛性),
it is obscured and rendered invisible because of their beginningless
ignorance(無明). In early Chinese Ch'an Buddhism, the transition from
Northern(北宗) to Southern School(南宗) has been explained in terms of
a shift from the Laṅkāvatāra Sūtra(楞伽經) to the Diamond
Sūtra(金剛經) and from the gradual(漸敎) to the sudden teaching(頓敎).
The Northern School(北宗) teaching was inferior because it posited
enlightenment(覺悟) as a specific goal that could be described,
sought, and attained, and because it restricted the achievement of
that enlightenment to those who had the opportunity to engage in
long years of practice. The Southern School(南宗)'s sudden teaching,
well described in the Platform Sūtra(壇經), in contrast, was superior
in that enlightenment could be achieved by anyone in a sudden,
instantaneous, and complete transformation.

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