『원각경』의 수행론 -성상융회(性相融會)를 중심으로-

『원각경』에서는 무명과 원각 그리고 중도의 세 관점에서 본래성불과 증오성불을 중심으로 수행론을 논하고 있다. 이에 본고에서는 실상을 性과 相으로 구분하여 회상귀성과 性起論그리고 성상융회의 세 관점에서 중도를 밝히고 있는 화엄교학의 성상융회론을 바탕으로 『원각경』의 수행론을 고찰하였다.『원각경』을 화엄교학과 선종을 바탕으로 회통적 관점에서 이해한 대표적인 사람은 종밀이다. 그는 상에서 성을 향하는 會相歸性의 관점에서 원각경을 이해하여 돈오점수를 수행론으로 제시하였다. 회상귀성의 관점에서는 증오성불이 중심문제이다.회상귀성은 성에서 상을 향하는 性起論을 바탕으로 성립된다. 性起論의 관점에서 보면 삶, 수행, 成佛, 濟度, 돈오, 점수는 모두 원각의 顯現이자 一心의 나툼이다. 그렇기 때문에 性起論의 관점에서는 중생의 본래성불을 논한다.중도의 실상을 나타내는 성상융회의 관점에서 보면 본래성불과 증오성불, 삶과 수행, 깨달음과 닦음이 모두 원각의 顯現인 점에서는 일체이지만 覺性을 隨順함의 측면에서는 구분된다. 본래성불을 바탕으로 증오성불이 이루어지기 때문에 삶과 수행, 깨달음과 제도가 모두 원각의 현현이므로 그 자리에 맡기고(會相歸性), 그 자리에서 이루어짐을 지켜보면서(性起論), 모든 존재를 하나로 대하는 둘 아닌 나툼(性相融會)이 그대로 삶이자 수행이며, 닦음이자 제도이다. 따라서 삶도, 수행도, 깨달음도, 濟度도 함이 없는 함이다.

 

영문초록

This study aims to investigate the theory of practice in “Weon-Gakgyeong” by focusing on Songsang-Yunghoe of Hyayan thought. To achieve this aim, Zongmil’s doctrine of Dono Jeomsu (sudden enlightenment and gradual cultivation) was examined from the perspective of Heosang-Guiseong, and the theory of practice in “Weon-Gakgyeong” was examined by focusing on the theory of Seonggi.Zongmil established his own theoretical structure by accepting and reinterpreting Hyayan thought and Daeseung Gisinnon. He used his theory to integrate the current conflicts between the doctrinal and Seon schools, Buddhist way and non-Buddhist way, and the southern and northern schools in a hierarchy of the fundamental and the subordinate.Zongmil understood “Weon-Gakgyeong” from the perspective of Heosang-Guiseong, that is, all appearances returning to the original nature, and proposed Dono Jeomsu as the doctrine of practice. Here, Dono means Haeo (complete understanding of the truth), and the ultimate goal of Dono Jeomsu is Jeungo-Seongbul. However, Bollae-Seongbul has to be premised to attain Jeungo-Seongbul through Dono-Jeomsu. Accordingly, it is necessary to consider Dono-Jeomsu from the perspective of Bollae-Seongbul.The theory of Seonggi is an attempt to understand reality by focusing on Bollae-Seongbul. The theory of Seonggi discloses reality in the direction from the essence of the universe (Seong) to appearances (Sang). According to the theory of Seonggi, practice, Seongbul (becoming a Buddha), Jedo (deliverance of living beings from the world of delusion), Dono, and Jeomsu are all manifestations of Weon-Gak or Ilsim (singleness of mind). For this reason, in the theory of Seonggi, Bollae-Seongbul and Jeungo-Seongbul, the Buddhist way and non-Buddhist way, the doctrinal and the Seon schools, and the southern and northern schools can be reconciled with each other without difficulty.Songsang-Yunghoe means Weon-Gak or Ilsim. From the perspective of Songsang-Yunghoe, Bollae-Seongbul, Jeungo-Seongbul, life, practice, enlightenment, and cultivation are all the manifestations of Weon-Gak and the accommodation of Gak-Seong (Buddhahood). As life, practice, enlightenment, cultivation, and Jedo are common manifestations of Weon-Gak, there is no doing. On the other hand, as long as Gak-Seong is accommodated, there is doing. As life, practice, cultivation, and enlightenment all are doing without doing, there is no use retaining Heosang-Guiseong, the theory of Seonggi, or Songsang-Yunghoe.However, from the perspective of things, when an appearance and the essence of universe meet and both are unified with each other perfectly, it is also an appearance (Sang). In addition, not retaining Weon-Gak corresponds to retaining something. Accordingly, from the perspective of events, it is necessary to demonstrate that every retaining is not retaining. The existing practice-centered approach, which attempts to attain Yeolban Jeokjeong (Nirvana) through Jebeopmua, needs to be replaced by considering Jin-gong Myoyu.

 

圓覺, 成佛, 會相歸性, 돈오점수론, 性起論, 性相融會, Weon-Gak, Seongbul, Heosang Guiseong, Dono Jeomsu(頓悟漸修), Theory of Seonggi, Songsang-Yunghoe

 

 

 

 

 

 

[출처] 원각경의 수행론|작성자 임기영불교연구소