여래장과 여래출현을 통해 본 대행선의 수행관

Abstract

This paper looks into the practice philosophy of Daehaeng Seon by using as research methodology the concepts of tathāgata-garbha and the manifestation of the Tathāgata, which are closely related to Hwaeom (Chi. Huayan) studies. These two concepts are similar in that they regard one’s true nature or one’s mind as the pure mind of the Tathāgata, but they diverge in seeing the “here and now self” as a being bound by afflictions or seeing the self as a manifestation of the perfect Tathāgata devoid of any deficiency respectively. In other words, whether the “here and now self” is tathāgata-garbha or a manifestation of the Tathāgata requires different courses of practice. If the “here and now self” is tathāgata-garbha, one’s practice is oriented toward removing afflictions to reveal one’s inherent Buddha nature to attain Buddhahood; if it is a manifestation of the Tathāgata, one’s practice is simply the act of living here and now as a Buddha. When we examine existing research on Daehaeng Seon practice and her own practice-related Dharma talks, we see that two currents similar to these two concepts also exist in the practice of Daehaeng Seon. If so, how are these two currents related and what structure do they have? I have not found any literary evidence on those yet, but I propose a theory of the dual structure found in Uisang’s Hwaeom studies. In his Ilseung beopgyedo [Diagram of the Dharma-Realm of the One Vehicle], Uisang likens the right-angle bends seen in the helical poem to the three vehicles, and likens a perfect sage to the one vehicle. In this way he contends that the “one vehicle” is no different from the “three vehicles,” a dual structure in which two aspects complete each other. In the same way I propose that the two currents of Daehaeng Seon practice may be understood as a dual structure in which the practice of tathāgata-garbha is equal to the practice of the manifestation of the Tathāgata. However, further careful studies are required on this proposition.