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| 성당기(盛唐期) 조계혜능(曹溪慧能) 선관(禪觀)의 해석적 변용(變容) - 최고본(最古本) 『단경(壇經)』을 중심으로=Analytical change of seon perspective of Jogye Huineng, in prosperity period of Tang Dynasty - Focusing on the Platform Sutra(六祖壇經) of the Dunhuang edition | ||
| 作者 | 전효진 (著)=Jeon, Hyo-jin (au.) |
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| 出處題名 | 동아시아불교문화=Journal of Eastern-Asia Buddhism and Culture |
| 卷期 | v.34 n.0 |
| 出版日期 | 2018.06 |
| 頁次 | 67 - 94 |
| 出版者 | 동아시아불교문화학회=The Association of Eastern-Asia Buddhism and Culture |
| 出版者網址 | http://www.easternasia.kr/ |
| 出版地 | Busan, Korea [釜山, 韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대학교 일반대학원 박사과정 수료 |
| 關鍵詞 | 南頓北漸=Southern Order’s sudden enlightenment and Northern Order’s gradual enlightenment; 六祖壇經=Platform Sutra of the Sixth saint; 神會= Shenhui; 盛唐期=Period of prosperous Tang Dynasty; 神秀= Shenxiu; 慧能= Huineng; 楞伽宗=Lengqui Order |
| 摘要 | 敦煌本 『壇經』은 현존 最古本으로 혜능 禪觀에 가장 근접한 것으로 간주된다. 그러나 盛唐期 神會의 對 唐 및 사회적 활동의 결과로 南宗이 선양되는 반면 北宗이 궤멸한 정황에 따른 재조명이 필요하다. 신회 활동의 목적은 南宗을 先代 五祖를 이은 정맥으로 확립하고, 북종 神秀를 폄하하여 스스로 7조를 이음에 있다. 그런데 일련의 작업과정에 南頓北漸論을 들면서 도리어 몇 가지 의문을 남겼다. 첫째는 頓漸論에 치우쳐 楞伽宗 소의경론 및 東山法門과의 異質化, 둘째는 『金剛經』을 위시로 頓論에 치우쳐 작금에 이르는 점, 셋째는 신회의 자의적 해석을 통해 이후 동아시아 불교사에 계속된 頓漸논쟁을 야기해 온 점이다. 修의 영역에서 근기에 따른 배대 또한 悟前과 悟後로 나뉘게 되어 서로 모호하게 된다. 그러나 혜능은 悟에 있어서 오직 頓悟만 인정하는 禪觀을 보이므로, 현 논쟁의 시각에서 고찰하면 『단경』의 大旨와 더욱 멀어진다. 혜능 禪觀의 진정한 의의는 수증 체계를 설명하고자 한 것이며, 깨달음을 頓漸으로 문자화 한 것이 아니라, 직접적인 실천 수행의 강조라는 보다 진보된 대승불교 정신의 선양에 있는 것이라 생각된다. The Dunhuang edition(敦煌本) of the Platform sutra(壇經) is viewed as the closest to Huineng’s view of Chan for the reason that it is the oldest extant version the sutra. However, it should be reviewed again in view of the circumstances that as a result of Shenhui’s(神會) activities towards the government and society during the period of prosperous Tang Dynasty, the Southern Order was enhanced, whereas the Northern Order was annihilated. The purpose of Shenhui’s activities was to establish the Southern Order as a line representing orthodox transmission from the Fifth Patriarch, and disparage Shenxiu(神秀) of the Northern Order, thereby establishing himself as the seventh patriarch. A series of the processes were based on the argument of Southern Order’s sudden enlightenment and Northern Order’s gradual enlightenment(南頓北漸論), which, however, shows several problems. First, leaning toward the argument of sudden and gradual enlightenment, they don’t match the sutra of Lengqui Order(楞伽宗) and the East Mount Teaching(東山法門). Second, the argument of sudden enlightenment has been packaged as significant, starting with the Diamond Sutra, even up to now. Third, even Huineng’s view of Chan revealed in the Dunhuang version was interpreted arbitrarily, and this aroused controversy over the sudden enlightenment and gradual enlightenment, which has continued in the history of East Asian Buddhism. In the area of spiritual exercise(修), the capabilities(根機) are also divided into before and after enlightenment, which become ambiguous each other. And as for englightenment, only sudden enlightenment comes to be acknowledged. Therefore, the more the consideration is made from the perspective of the existing controversy, the farther it drifts apart from the great cause of the Platform Sutra. It is thought that the true significance of Huineng’s view of Chan does not lie in stipulating enlightenment as sudden or gradual, but in enhancing the spirit of more advanced Mahayana Buddhism, that is, the emphasis of direct practice and spiritual exercise. |
| 目次 | Ⅰ. 서론 68 Ⅱ. 最古本 『壇經』의 성립과 作者 문제 70 Ⅲ. 所依經論 變容의 적합성 與否76 Ⅳ. 頓漸과 悟修의 배대 可否 82 Ⅴ. 결론 89 |
| ISSN | 27140938 (P); 27140946 (E) |
| DOI | 10.21718/EABC.2018.34.03 |
| 點閱次數 | 143 |
| 建檔日期 | 2023.06.28 |
| 更新日期 | 2023.06.28 |
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