원효 수행 관법에 대한 연구 - 금강삼매경론의 무상관(無相觀)과 삼공(三空)을 중심으로 -

Abstract

Wonhyo, who attracts attention as a representative Zen master in Korea, explains contemplating phenomena as the contemplation practice that has but a single taste. This expresses the practice of dhyana in the Exposition of the Vajrasamādhi Sūtra. Wonhyo largely classifies the practice of contemplating phenomena before and after the first of the ten bodhisattva bhūmis. He explicates the three voids, that is, the emptiness of self, the emptiness of dharmas, and the emptiness of uniformity as practiced by the practitioner before the ten bodhisattva stages. He also accounts for the three voids in terms of the characteristic of emptiness is also empty, the emptiness of emptiness is also empty, and that which is emptied is also empty after the first of the ten bodhisattva bhūmis. Wonhyo further subdivides and analyzes in detail the various contemplating phenomena that return to one mind in the six chapters of the Exposition of the Vajrasamādhi Sūtra in terms of the practitioners' different natures and stages of enlightenment. In order to be helpful to actual practitioners, this paper focuses on the signless contemplation of the Signless Dharma chapter and the three voids of the Accessing the Edge of Reality chapter. Signless contemplation is divided into expedient contemplation and unmediated contemplation, where expedient contemplation is expanded to the middle way, free from dualistic extremes and enlightenment is accomplished with unmediated contemplation. Signless contemplation is further classified into practice that involves identity, which is a contemplation of generic characteristics, the practice that involves difference, which is a contemplation of the characteristics of particularity, and authentic contemplation. The practice that involves identity, which is a contemplation of generic characteristics, is one that clarifies the original essence of one mind as it has lost not only the characteristics of the mind and dharmas, but all characteristics. The practice that involves difference, which is a contemplation of the characteristics of particularity, leads to the edge of reality by specifically controlling the law of loosening one’s grasp on personality and dharmas. Finally, authentic contemplation reaches out to the nature of certitude by stepping outside of the existence/non-existence dichotomy.