한국불교 전적에 나타난 염불선의 계승과 발전

Abstract

This essay attempts to determine the differences between the teachings of thinkers who established the practice of yeombulson (meditation on Buddha-invocation)) based on the tradition of seonjeongburi, which holds that yeombul (Buddhist chanting) and Seon(禪) are undifferentiated. These thinkers are Wonhyo, Naong, Hyujeong, and Muju Cheonghwa. Wonhyo’s practice of jeongnyeomgwanbul (正念觀佛; Meditate on Buddha with the Right Mind) contemplates meaning of the Amitabha Buddha, and in this practice, the insight of the Dharma-body is both the foundation of the Pure Land as well as the method of contemplation through which wisdom is received. Naong’s concept of Buddha chanting, which is typified by munyeomyeombul (Buddhist chanting free of distraction), does not stop at an effort to achieve the holding of Amitabha Buddha in one’s memory and thinking, but also asserts that if one continues this practice, one will one day arrive at a fuller understanding. If one analyses Hyujeong’s understanding of Buddhist chanting using the text Seongagwigam (禪家龜鑑), it can be seen that Hyujeong was able to devise a system of chanting meditation that pursues Seonjeongssangsu (禪淨雙修; practice both Seon with Buddha Invocation)) and Seonjeongilchi (禪淨一致; Practical agreement between Seon and Buddha Invocation) through the harmonization of Seon and Buddhist chanting. While being a practitioner of Seon, Hyujeong he also had an affirming attitude towards other modes of practice, and accepted a variety of modes of patience. Entering the modern period, the text Geumgangsimnon, which clarifies the doctrinal teaching of Geumta (金陀), presents the contemplative practice of Ilsangsammae (一相三昧) and the recollecting practice of Ilhaengsammae (一行三昧), while also contemplating wisdom and presenting the practice of samadiha, which brings about awareness of the knowledge of past lives (vasana). With a foundation in the teachings of his instructor Geumta, Muju Cheonghwa produced Silsangyeombulseon (The True Nature Chanting Meditation), which seeks to harmonize the diverse opinion of the tradition of Seon and Buddhist chanting. In Muju Cheonghwa’s explanation of practice, which teaches of the equality and non-duality of practice and belief, he embraces the conceptual differences between Buddhist chanting, word contemplation mediation, and verbal incantation as an undifferentiated structure.