카쉬미르 샤이비즘의 우파야(upāya)론 연구
The Study on the Upāya Theory of Kashimir Śaivism
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본 연구는 딕샤, 샥티파타, 4종우파야의 개념과 그들의 관계를 해설하면서 카쉬미르 샤이비즘 수행론의 대요를 제시하였다. 특히 4종우파야 중의 하나인 아나보파야에 속하는 드흐야나와 우차라 수행법을 아비나바굽타의 『탄트라의 정수』 5장의 내용을 중심으로 해설하였다. 또 본 연구의 용이한 이해를 위해 국내 학계에 아직 많이 알려지지 않은 카쉬미르 샤이비즘의 개요를 약술하였다. 연구내용을 약술한다면 딕샤는 쉬바파 탄트라에 입문하는 의례이며, 이 입문식을 통해 입문자는 샥티파타를 얻게 된다. 샥티파타는 나의 진아가 쉬바라는 비이원성의 체험이다. 그러나 샥티파타는 9종의 층차가 있고, 발생한 샥티파타의 강도에 따라 수행자는 각기 다른 형태의 수행을 하게 된다. 이것이 4종우파야이다. 먼저 비이원성의 체험을 확실히 한 수행자는 아누파야나 삼브하보파야를 수행하고, 비이원성을 체험하지는 못했지만 자신의 진아가 쉬바인 것을 확신하게 된 수행자는 샥토우파야를 수행하게 된다. 그리고 아직도 속세에 끌리는 수행자는 아나보파야를 수행해야 한다. 그러므로 일반인들에게 가장 보편적인 수행은 아나보파야라 할 수 있다. 본 연구는 아나보파야에서 특히 드흐야나와 우차라, 2종의 수행법을 논구했는데 연구에 따르면 두 수행은 카쉬미르 샤이비즘의 형이상학을 근간으로 탄트라의 신비생리학적인 측면을 이용하여 쿤달리니를 각성시키는 수행법이었다. 그런데 이 수행법들에서 나타난 쿤달리니는 하타요가의 쿤달리니와는 다른 점을 보여주고 있었음을 알 수 있었다. 현대요가의 원류는 하타요가이며 하타요가는 카쉬미르 샤이비즘, 내지는 탄트라의 전통에서 나타난 것이기 때문에, 이와 같은 연구는 현대요가와 하타요가 수행의 원형을 확인하여 그들의 본질을 이해하는데 도움이 될 것으로 생각된다.
Abstract
This study presents the outline of practice theory of Kashmir Śaivism, explaining the conceptions of dīkṣā, śaktipāta, and 4 upāyas. This study explains especially dhyāna, uccāra of āṇavopāya focusing on the contents of chapter 5 of the Tantrasāra written by Abhinavagupta, and sketches the outline of Kashimir Śaivism that has been little known to domestic academic circle up till now in an attempt to understand the theses more easily. According to this study, dīkṣā is an initiation rite for entering Śaiva Tantra through which a novice could receive Śaktipāta. Śaktipāta is the experience of non-duality that Śiva is our real self. There are in all 9 levels in Śaktipāta, and depending on the respective intensity of Śaktipāta, he/she is to take different form of practice. There are also 4 levels of practice which are called 4 upāyas in Kashmir Śaivism. Anupāya and śāmbhavopāya are the practices for people who have experienced non-duality, whereas śāktopāya is one for people who don't have the experience of non-duality as yet, but have a strong belief that his/her real self is Śiva. But people who having little belief that Śiva is real self, still pursues this-worldliness should take the practices of āṇavopāya. For this reason we can say that suitable form of practice for ordinary people who live in this world nowadays must be āṇavopāya. Among the āṇavopāya practices this study focuses especially on dhyāna and uccāra. These two practices are to raise kuṇḍalinī using the mystic physiological aspect of Tantra based on the metaphysics of Kashmir Śaivism. Here we can also notice that there are some differences in the explanation of kuṇḍalinī between two practices of āṇavopāya and haṭhayoga. Since as the origin of modern yoga haṭhayoga is derived from Kashimir Śaivism or Tantra tradition, we expect this study to be helpful in tracing back the original form of haṭhayoga which has been hidden in the forms of practice of Kashimir Śaivism and in understanding their essences. Finally, though the two traditions of Buddhism and Śaivism are different from each other, we think that a comparative study of the two religions may still have some meaning for the development of Korean Buddhism, because the two traditions are equally non-dualistic, and show significant common aspects and differences between them.
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