청허 휴정의 수행관에 나타난 불성 인식

Abstract

In this paper, I reviewed Cheongheo Hyujeong’s views on ‘idealism’ and ‘the emptiness of prajñā’, which says ‘Mind is the Buddha (心卽佛)’. Cheongheo Hyujeong’s view can be understood in terms of the concepts that ‘the mind of sentient beings and the Buddha are One’ and ‘The middle path is the Buddha-nature (中道卽佛 性)’. I studied Cheongheo Hyujeong's views on Buddha-hood and also examined the relationship between his practice and his concept of Buddha-hood. His understanding of Buddha-nature can be grasped by understanding the concepts of ‘emptiness and the middle path.’ Cheongheo combined the One Mind (一心) concept in the Dàshèng qǐxìn lùn (大乘起信論) with his own concept of One Mind in order to interpret the dual relationship between the original mind and the deluded mind in terms of equality and the concept that they are ‘neither the same nor different (不一不異)’ to form his understanding of Buddha-hood. Master Cheongheo uses the image of ‘one circle’ (一圓相) to represent the ‘one-thing’ (一物). It is Cheongheo’s view that we must grasp the character of Buddhahood as being ‘the middle path that incorporates discrimination and confrontation’. In addition, he considers the everyday aspect of mind to be buddha-nature and recognizes that the mind is inherently empty. As the dual and vain mind empty, it looks like a Buddha. So we are inclined to cling to the Buddha and discriminate that sentient being is empty. In order to transcend this discriminating and dichotomous thinking (buddha 佛=enlightenment 覺, sentient beings 衆⽣=delusion 妄), we emphasize the middle path of existence and nonexistence (中道佛性) which negates the neither empty nor not empty (⾮有⾮無). The core of Cheongheo’s meditation practice was to understand Buddha-nature and realize the middle path. The essence of his practice was to pursue and maintain the inconceivable wisdom of spiritual awareness (靈知之心), where everything has insight into emptiness. To do this he practiced the middle path of ‘cultivation and non-cultivation (⾮修⾮不修)’, which can only be done without the stain of delusion. Then the realization of buddha-nature appears as a result. In addition, the Juingong (主⼈公 oneʼs original nature) is a koan as a personification of Buddhahood. This is the Seon method to confirm the working of buddha-nature in the practice of walking, standing, sitting, and lying down (⾏住坐臥) in Seon(Zen). Therefore, he emphasized the practice of chanting Seon. Chanting Seon associates mind and speech which brings about the oneness of our mind and the buddha-mind. The ultimate purpose of this practice is to experience the awareness that one’s relationship with the Buddha is one of unity; not duality. Cheongheo emphasized that the inconceivable wisdom of spiritual awareness (靈知之心), reflecting on one’s original nature (返照) and chanting Seon are a focal point for all of us to reclaim our inherent Buddha-nature.