전강영신의 선법과 선수행 고찰

초록

The aspects of Seon-master JeonKang-YeongShin were examined from two aspects: Seon-thought and Seon-practice. JeonKang-YeongShin not only achieved enlightenment through the practice of Ganhwa-Seon(看話禪) in modern and contemporary Korean Buddhism, but also produced numerous disciples. JeonKang-YeongShin’s Seon-thought was based on the idea of śūnya(空) that transcends discernment and is free from obsession. First of all, he emphasized the Topic(話頭) of Eosangilgak(魚生一角). Here, the one horn on the fish's head refers to the position of the original face that transcends all discrimination. It is none other than JeonKang-YeongShin’s own self nature, symbolizing his original nature without birth and death. Its original nature is beyond the distinction between birth and death, between right and wrong, between manipulation, between old and young, and between old and young. This is the subject of Nanyue-Huairang(南嶽懷讓: 677-744) and Mazu Daoyi(馬祖道一: 709-788)’s horse-drawn works and the boycott of Baizhang Huaihai(百丈懷海: 720-814). This is clearly revealed in the Seon-thought of Equal-samadhi presented through the Topic of cause and effect. And through the topic of lotus in Qingfeng-Chuanchu(靑峰傳楚) and Jingzhong Guixin(淨衆歸信), it suggests achieving equality by transcending body and mind. Furthermore, through the Topic of Pajasoam(婆子燒庵), we were able to get a glimpse of JeonKang-YeongShin’s attitude toward practicing Mahāyāna Silas. The true spirit of the Mahāyāna-Silas is revealed through the mind of the old woman who expelled the Seon-master from the hermitage. JeonKang-YeongShin’s practice showed that one should not have fixed ideas anywhere through the attitude of studying Topic. In other words, through the sermon of Eonhadaeoh(言下大悟), he earnestly instructed that one should not be obsessed with even studying the topic itself. Furthermore, for JeonKang-YeongShin, the Topic of Panchisaengmo(板齒 生毛) has an important meaning. JeonKang-YeongShin was greatly stimulated by Mangong-Wolmyeon(滿空月面: 1871-1946) and finally studied the Topic of Panchi-Saengmo in Zhaozhou-Congshen(趙州從諗: 788-897) and came up with Mazuyuanxiang(馬祖圓相). I experienced enlightenment as a topic of discussion. For JeonKang-YeongShin, Panchisaengmo was a way to edify his students, and furthermore, he used it as a study method to check the topic. Accordingly, the Topic of Panchisaengmo was established as a representative topic that best showed the prehistoric person’s side not only to JeonKang-YeongShin himself but also to others. In this way, JeonKang-YeongShin’s Seon-method was developed into śūnya(空), Equal-samadhi, and Mahāyāna-Silas, and as a practice, it was a way to study the topic of Ganhwa-Seon, represented by Panchisaengmo. In addition, it was widely used as a means of instructing and inspecting subjects through the topic of Panchisaengmo.

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