분황 원효의 화엄사상과 선무도

초록

This article explores points of contact and pathways of integration between Bunhwang Wonhyo’s (芬皇元曉, 617–686) Hwaeom (Huayan/ vataṃsaka) thought and Seonmudo (禪武道). Because most of Wonhyo’s Hwaeom commentaries have been lost, I reconstruct his views by tracing ideas preserved in citations within later works and by examining the relevant understandings in his extant writings. On the basis of passages that quote Wonhyo’s doxography (gyopan), his interpenetrative worldview, and his exegesis on the “Ten Buddhas,” I consider their interface with Seonmudo —a traditional discipline that seeks the simultaneous cultivation of body and mind and embraces the values of both the martial way and Seon (Chan/Zen). This tradition was transmitted at Beomeosa within the system of “Buddhist Diamond-Spirit Contemplation” (佛敎金剛靈觀) by Master Yang-ik (兩翼), and was later renamed and systematized as Seonmudo by his disciple Jeogun (寂雲). Both the exoteric Hwaeom learning and the esoteric Seonmudo aim at the harmony and unification of subject and object, firmness and gentleness, movement and stillness. Although, between one movement and the next, distinctions of strong/soft and subjective/objective may momentarily appear, their ultimate orientation is concord and nonduality. Wonhyo understands Hwaeom as an unobstructed Dharmadhātu teaching and a perfectly consummate, mark-less wheel of sudden enlightenment. This vision accords with Seonmudo’s stance that the three karmic activities of body, speech, and mind are nondual, and that the Three Truths —emptiness (空), provisional designation (假), and the middle (中) —are likewise nondual. It also resonates with Seonmudo’s regimen of refining the human “three treasures,” essence (精), qi/energy (氣), and spirit (神), toward transformative stages expressed as qi (氣), shen/spirit (神), and vacuity (虛). To receive Hwaeom’s teaching that principle (li) and phenomena (shi), and phenomena among themselves, are unobstructed (無障無礙), one must first apprehend the emptiness (śūnyatā) of existents— that is, their non-substantiality. Hwaeom’s doctrine of “non-obstruction” (無碍) is grounded precisely in this insight. Accordingly, an understanding of Seonmudo’s three mysteries (sanmil) of body-speech-mind, the nonduality of the Three Truths, and the “reversion/transformation” (返化) between the triads jing-qi-shen (精氣神) and shen-qi-xu (神氣虛) presupposes cultivation of emptiness as non-substantiality. On this basis, Hwaeom and Seonmudo meet within Wonhyo’s perspective: an unobstructed Dharmadhātu discourse and a perfectly unsurpassed sudden Dharma- wheel converge with Seonmudo’s three karmic activities, the nonduality of the Three Truths, and these transformative triads. Just as Wonhyo regarded Hwaeom as the unobstructed gateway to the Dharmadhātu and the perfectly unsurpassed sudden Dharma-wheel, Seonmudo likewise receives the Hwaeom Dharmadhātu through the mutual interpenetration of the six characteristics (yuksang) — the total (總) and the particular (別), sameness (同) and difference (異), formation (成) and dissolution (壞). This interpenetration corresponds closely to the six-syllable contemplation (ṣaḍakṣarī) o f oṃ maṇi padme hūṃ. Interpenetration and correspondence, harmony and unification — these mark both the meeting-point and the pathway along which Hwaeom’s doctrine of Dharmadhātu-dependent arising and Seonmudo’s “becoming a Buddha in this very body” (卽身成佛) proceed. The remaining task is to articulate how Hwaeom learning and Seonmudo can in practice interpenetrate and correspond, and how they can concretely realize harmony and unification.

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