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본고에서는 불교 교리의 다양성이라는 측면에서 불교의 사상적 흐름을 소개하고자 한다. 불교 학파 중 10세기 이전부터 강한 영향력을 발휘했던 정량부와 독자부의 ‘개아(pudgala)론’과 관련한 맥락을 살펴보고, ‘개아론’이 계율 및 수행도 등과 관련한 맥락에서 비롯되어서 어떤 행위를 한 이가 그 결과를 받는다는 문제의식에서 출발한다는 점을 언급하였다. 이러한 문제의식에서 시작한 논의가 불교 내 다른 학파로부터 ‘무아설’과 상충되는 고정적이고 불변하는 ‘자아’로 비판받았다는 점도 거론하였다. 그리고 정량부 출신의 진제가 동아시아에서 ‘아말라식’과 ‘여래장’, 그리고 『대승기신론』의 ‘진여’를 선양하였다는 점에서 정량부와 독자부의 ‘개아론’이 이러한 개념들과 일정 부분 연결되어 있을 가능성이 있다는 점도 논의하였다. ‘무아’의 가르침과 『팔천송반야경』에서 설한 ‘다르마(dharma)의 비실재성’이라 명명할 수 있는 ‘대승환영주의’와 중관학자가 피력하는 ‘모든 다르마의 자성이 공하다’는 가르침이 설일체유부에서 주장하는 ‘다르마에 자성이 있다’는 입장과 대비되는 입장임을 언급하였다. 그리고 『보성론』에서는 기존의 중관학자들처럼 ‘모든 다르마의 자성에는 고정적인 실체가 없다’는 것을 주장하는 것이 아니라 ‘비본질적인 번뇌가 공하다는 점’을 피력하고 있음도 밝혔다. 어쩌면 불교는 ‘무아’와 ‘개아’, ‘자성’과 ‘무자성’, ‘다르마의 공’과 ‘번뇌의 공’이 서로 긴장관계를 구축해 온 역사일지도 모른다. 끝으로 ‘ 대중의 삶을 외면한 ‘산중불교’라는 한계를 극복하기 위해 ‘대중 불교’와 ‘생활 불교’라는 당시의 시대적인 화두를 표방하고 새로운 수행공동체를 선보였던, 카리스마 있는 지도자였던 대행은 ‘주인공’과 ‘한마음’이라는 키워드로 자신의 수행법을 대중들의 눈높이에 맞춰서 널리 보급했다는 점에서 주목할 만하다.
The Seon School of Korean Buddhism was originally named the Jogye Order (Jogyejong), but during the reign of Joseon’s King Sejong, all Buddhist orders were divided into two groups: the Seon School (Seonjong) and Doctrinal School (Gyojong). After 1565, even these two schools disappeared, and for a time, Korea had no distinct Buddhist orders. Even in those harsh conditions, most monastics in the Joseon era thought the Joseon Buddhist community considered Taego Bou as its founder, a monk whose Dharma lineage had been passed on by generations of monastics. This perception emerged as a social issue in modern Korea. When a monk named Wonjong pursued a questionable alliance with Japanese Buddhism, the Imje Order (Imjejong) came out against it, contending that the Korean Seon School tradition followed Taego Bou, and his Dharma tradition had inherited the Seon (Chan/Zen) lineage of Imje (Linji/Rinzai). The Imje Order’s opposition was later met with scores of discussions when the argument emerged that Doui was the founder of Korean Seon. However, arguments eventually came to a close when the new constitution established by the Seon-Doctrinal Schools of Joseon Buddhism proclaimed Taego Bou as their founder in 1929; and in 1935 the religious constitution of the Seon School of Joseon Buddhism again proclaimed Taego Bou as its founder. Although having Taego Bou as its founder gave the Order a sense of history and a symbolic victory, it had a drawback in that it limited the beginning of the Seon School to the late Goryeo era. Then the argument emerged that the Seon School was begun by State Preceptor Doui in late Silla, and that the Jogye Order was established in the mid-Goryeo era and was further developed by State Preceptor Bojo. This spurred renewed discussion about the history of the Seon School in Korea. In November 1940 when the Jogye Order of Joseon Buddhism was established, the Seon School restored its original name “Jogyejong,” and expanded its beginning to the mid-Goryeo era. However, by establishing Taego Bou as its founder, the Order did not embrace the whole history of the Seon School which actually began in the Silla era. The discussion arose again about Doui as its founder, and the inheritance of Seon Dharma by State Preceptor Bojo, but all of these fell short of quelling the dispute. Around 1954 when Korean Buddhism’s “Purification Movement” was about to begin, the religious constitution of the Jogye Order reframed the history of Korea’s Seon School278 한마음연구 제8집by claiming State Preceptor Doui as its founding patriarch (jongjo), State Preceptor Bojo as the patriarch who re-illuminated its principal tenets (jungcheonjo), and Taego Bou as the revival patriarch (Jungheungjo). The Jogye Order of Korean Buddhism—established in 1962—also inherited this Dharma tradition, and the question of Korea’s Seon School history was finally settled by claiming its origin and lineage dated back to the Silla era.
키워드열기/닫기 버튼
Wonjong, Imje Order, Seon School of Joseon, Seon-Doctrinal Schools of Joseon Buddhism, Seon School of Joseon Buddhism, Jogye Order of Joseon Buddhism, Jogye Order of Korean Buddhism
