당대(唐代), 일상화로 전환된 선사상 - 마조선을 중심으로- (The Sublimation to the Everydayness of the Tang Age and the Zen. - Majo’s order at the center -)

서지정보

· 발행기관 : 한국선학회
· 수록지 정보 : 禪學(선학) / 67호 / 91 ~ 119페이지
· 저자명 : 신명희

초록

520년 보리 달마가 중국으로 도래(到來)하면서부터 선이 시작되었으나 중국화된 선으로정립된 시기는 당대(唐代) 중기이다. 당대는 중국 역사상 사회적으로나 문화적으로 매우뛰어났고, 불교철학과 사상이 최고조로 발전하던 시대이다. 그런데 안사의 난(755~763) 이 일어나 중앙 권력이 약화되고, 지방 분권이 독립되었다. 사회적으로 혁신적인 분위기가 확산되는 시기와 맞물려 선종이 발전하였다. 또한 회창파불[會昌破佛, 845~847] 법난으로 철학적·학문적인 교종이 피해를 입은 반면 선종은 더욱 크게 발전되는 양상을 띠었다. 마조(馬祖, 709~788)와 마조계 선사들이 활동하던 시기가 바로 이 무렵인데, 이때를조사선(祖師禪)이라고 한다. 마조는 선종사에서 조사선의 개조(開祖)라 하며, 선사의 대표적인 선사상은 즉심시불(卽心是佛)과 평상심시도(平常心是道)이다. 본래 청정한 본성을 구족하고 있으므로 평상심, 그대로 부처[卽心是佛]이다. 그래서 굳이 수행을 하지 않아도 된다[道不用修]는 것이 마조선의 핵심이다. 행주좌와(行住坐臥)·어묵동정(語默動靜), 견문각지(見聞 覺知)하는 그대로가 자성청정심의 발원지요, 본래심의 작용이라고 본다. 이는 본래성불과 본각(本覺)에 입각해 일상성의 종교로 저변화 되었다. 형이상학적으로 여겨지던 선이현실의 삶속에 살아있는 종교로 승화된 것이다. 일상 속에 발달된 선은 노동=선을 동일시하면서 청규가 제정되었고, 자연적으로 선문답이 발달했다. 일상에서 주고받는 선문답은 어록으로 발전하였고, 어록은 훗날 공안이 성립되는 양상을 띠었다.

영어초록

Regarding the Buddhism of China, ever since it had flowed in from India, it had translated the scriptures into the Chinese language. Centered on this collection of all the sacred writings of Buddhism, which had been translated into the Chinese language, the denominations had been formed. They are the 8 kinds. The Zen sect had been formed the latest among the 8 kinds. Although it is seen that the Zen began from the time Bori Dharma arrived in China in the year 520, the time of the establishment of the Zen that had been Sinicized is the middle period of the Tang Dynasty. Regarding the Tang Dynasty, in the history of China, it had been very extraordinary socially and culturally. And it had been a time when the Buddhist philosophy and the thought had developed to the peak. But, because the Ansa’s Rebellion [755~763] had taken place, regarding the country, the power of the center had been weakened. And the decentralization of the power had become independent. By being interlocked with the time when the innovative atmosphere getsspread socially, the Zen sect, too, develops. Also, because of the beopnan (The persecution of the Buddhist Church or its missionaries.) of the Hoechangpa Buddha (845~847), the various non-Zen sects of Buddhism that are centered on the scriptures had suffered from the damages. In contrast, the Zen sect had shown the aspect of developing even more greatly. The time when Majo (709~788) and the people under the instruction of Majo had done an activity is, indeed, called “The Josa Zen(patriarch)”. At the Seonjong Temple, Majo says that it is a remodeling of the Josa Zen. The representative Zen thoughts of Majo are the Jeukshimshibul and the Pyeongsangshimshido (The ordinary state of the mind attempt). As, originally, the clean human nature has been saved, it is the ordinary state of mind or the Buddha just the way it is. So, the fact that one does not have to perform particularly is the core of the Majo Zen.
It is seen that the four cardinal behaviors, the eomukdongjeong, and the gyeonmukgakjiha in the daily life are the places of the sources of the jaseongcheongjeongshim just the way they are. And it is seen that they are the actions of the original mind. By being based on the original Buddha attainment and the original enlightenment, it had become a low change into a religion of the everydayness. The Zen, which had been considered metaphysically, had been established into a religion that is alive within the life of the reality.
Regarding the Zen that had been developed within the everyday life, while synchronizing the labor=the Zen, the cheonggyu had been enacted, and, in a natural way, the Zen riddles had been developed. The Zen riddles that are given and received within the everyday life had developed into the quotations.
And the quotations had been developed to become the gongan. And, regarding thisgongan, thekoanmeditationgets createdintheperformancemethodization.

참고자료

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