석전의 『백법론회석』에 나타난 유식학과 참선의 조화

초록

This paper analyzes the relationship between Yogācāra philosophy and Seon meditation as presented in Baeknon hoesok by Seokjeon Bak Han-yeong. When Seokjeon compiled Baeknon hoesok as a textbook for Jungang Haklim in 1916, he incorporated both the commentary of Mingyù, a Ming-dynasty Yogācāra scholar, and the commentary of Deqing, who wrote from the perspective of Tathāgatagarbha thought. This was intended to connect the theoretical understanding of Yogācāra doctrine with the actual practice of Seon meditation. Deqing integrated the tension between the Xiang school (Yogācāra) and the Xing school (Tathāgatagarbha) through the structure of “one mind, two gates” found in the Awakening of Mahāyāna Faith, and positioned the Seon school as a transmission outside the teachings (jiaowai biezhuan). In terms of soteriology, he defined the ālayavijñāna as “the non-arising-and-ceasing mind in union with arising-and-ceasing,” holding both the aspect of enlightenment (juéyì) and the aspect of non-enlightenment (bùjuéyì), and restructured the fifty-one mental factors (caitasika) as a sequential process of karma generation. In particular, he identified the five universal mental factors (sarvatraga) as “the initial moment in which good and evil first stir,” explaining that raising a huatou in Seon practice and cutting off conceptual consciousness is precisely the act of blocking manaskāra. He further presented the realization of the two kinds of selflessness (dvayairātmya) as the culmination of practice. Seokjeon’s adoption of Deqing’s perspective reflects his aim to embody a mutually complementary soteriology in which Yogācāra serves as a map of the mind’s structure and Seon meditation serves as its practical realization.

키워드