永明延壽의 無心論과 후대 영향

Abstract

The Chan master Yongming Yanshou(永明延壽, 904- 975), who lived in the period of five dynasties China, understood all the dharma through One mind(一心). One mind was used as the same meaning with True mind(眞心). However, his main work, the Zongjinglu, explained the opposite term ‘Nomind( 無心)’ as playing a major role besides One mind. ‘No-mind(無心)’ was frequently mentioned in the fascicle forty five among one hundred books of the Zongjinglu and suggested as ‘the dharma door of No-mind(無心法門) in the Chan school(禪宗)’ against ‘the dharma door of pacifying the mind(安心法 門) by meditation and wisdom(定慧)’. He exemplified Tientai Zhiyi(天台智顗)’s Cessation and Observation(止觀) and Qingliang Chengguan(淸涼澄觀)’s Meditation and Wisdom(定慧) for the dharma door of pacifying the mind(安 心法門). And also he regarded those theories as the expedient teaching to treat mind suffering. On the other hand, the dharma door of No-mind in Chan school was the teaching that ‘mind and the subject are vacant and do not exist’, so it did not accept anxious mind. Therefore, Yongming Yanshou insisted that we can be naturally placed on the Way(道) in the state of Nomind. This No-mind theory emphasizes that all deluded thoughts and discriminations disappear and simultaneously it lets us know what it is through the obvious recognition, so it shows the same context of One mind(一心) and True mind(眞心). Bojo Jinul(普照知訥, 1158- 1210) of Gory Korea positively accepted such a theory of No-mind by Yongming Yanshou. The theory of cultivation by the reverend Bojo may be suggested as Three doors. He set up the theory of Mushimhapdomun(無心合道門, the door of entering the Way with No-mind) for Gyongjolmun(徑截門, the path of direct cutting) among Three doors. First of all, the structure emphasizing the dharma door of No-mind of the Chan school which went beyond the limitation of Meditation and Wisdom(定慧) was to employ the structure of ‘from Meditation and Wisdom(定慧) to No-mind(無 心)’ suggested in the Zongjinglu. Also in its content, we can find out that he tried to establish his own theoretical system as positively quoting the phrases related to No-mind in the fascicle forty five in the Zongjinglu. However, Jinul compared Ganhwa Son(看話禪)that did not appear in the time of Yongming Yanshou with Mushimhapdomun(無心合道門, the door of entering the Way with No-mind). This is the discrepancy between two theories. Meanwhile, the figure who widely used Yongming Yanshou’s literatures after the reverend Bojo in the Korean Buddhism was Toi’ong Songchol(退翁 性徹, 1912-1993). He quoted in detail the phrase especially about Gyonsong(見性, attaining Buddhahood) from the Zongjinglu. In the Zongjinglu, it stressed that ‘if attaining Buddhahood, then we can be No-mind’. He also focused on the relationship between Gyonsong(見性) and Mushim(無心) and then suggested ‘Sudden enlightenment and sudden cultivation(頓悟頓修)’ as the theory of cultivation. Yongming Yanshou’s Sudden and Gradual theory(頓漸論) was to suggest Sudden enlightenment and gradual cultivation together as mainly focusing on Sudden enlightenment and sudden cultivation according to one’s ability(根機). The reverend Bojo accepted the theory of Sudden enlightenment and gradual cultivation, but the reverend Toi’ong followed the view of Yanshou’s Sudden enlightenment and sudden cultivation.