『본지풍광』 「덕산탁발」 화의 수시(垂示) 게송에 관한 시론적 연구

Abstract

This study is an interpretation of “A Teaching as a Preface to the Way of Zen (垂示)” from “Master Deshan Hold a bowl (德山托鉢),” the first chapter of the Master Seongcheol’s The Scenery of the true heart (本地風光). The teachings in the Zen tradition, which convey enlightenment, are structured with a unique barrier. Some of these barriers arise from issues of linguistic communication, while others are fundamental barriers caused by the incomprehensibility of the dimension of enlightenment itself. Scenery of the true heart (本地風光) is no exception. The language in Scenery of the true heart (本地風光) simultaneously opens two dimensions: that of the knowable and the unknowable. The linguistic signs and hints that make up the dimension of the knowable guide us to the door of the unknowable, only to abruptly cut off the path right in front of it. In other words, the goal of the linguistic devices in Scenery of the true heart (本地風光) is to make us keenly aware of the wall of the unknowable. The fundamental barrier is resolved when one enters the dimension of enlightenment where words can no longer express (言語道斷) and where the mind has nowhere to go (心行處滅). In contrast, linguistic barriers can be somewhat alleviated by examining the linguistic style and cultural context of the Tang (唐) and Song (宋) dynasties, which dominate the language of the text. To resolve such linguistic barriers, it is necessary to find and compare examples of the same or similar expressions. This is a common method used in the study of Zen koans (公案). This paper aims to add one more method to this approach. It suggests finding and applying examples from Master Seongcheol’s three major works, The hundred days of sermons (百日法門), The True Path to Zen Enlightenment (禪門正路), and The Scenery of the true heart (本地風光), where similar expressions appear. Through this method of analysis, it was possible to observe that the teachings of Scenery of the true heart (本地風光) ultimately present the simultaneous realization of both absolute negation (雙遮) and absolute affirmation (雙照) as the ultimate destination.