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Revisiting 'Understanding-Awakening' and 'Realization-Awakening' of Chinul's Soteriological System
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[학술대회 논문] 지눌 수증론의 해오(解悟)와 증오(證悟)의 의미 재조명

논문 기본 정보

Type
Academic journal
Author
Lee, Sumi (덕성여자대학교)
Journal
Institute of Philosophy, Seoul National University CHUL HAK SA SANG : Journal of Philosophical Ideas No.89 KCI Accredited Journals
Published
2023.8
Pages
183 - 215 (33page)
DOI
10.15750/chss.89.202308.006

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Revisiting 'Understanding-Awakening' and 'Realization-Awakening' of Chinul's Soteriological System
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In the backdrop of the sudden and gradual debate, which was initiated in 1981 when the Supreme Patriarch of Korean Chogye Order,
Sŏngch’ŏl (1912-1993), criticized Chinul’s (知訥, 1158-1210) idea of “sudden awakening followed by gradual cultivation” (tono chŏmsu, 頓悟漸修) in favor of “sudden awakening accompanied by simultaneous cultivation” (tono tonsu, 頓悟頓修), the philosophical and soteriological significance of “sudden” and “gradual” for enlightenment and cultivation in Chinul’s thought has been studied from various perspectives. One of the focal points of this debate is whether Chinul"s theory of sudden awakening followed by gradual cultivation is consistent with kanhwa Sŏn (看話禪) practice, which Chinul emphasized in his later years. This is because the theory of sudden awakening followed by gradual cultivation is associated with the “understanding-awakening” (haeo, 解悟) attained through intellectual understanding (chihae, 知解) of Buddhist doctrinal teachings, while the kanhwa Sŏn is considered a practice that transcends any conceptual understanding and leads directly to “realization-awakening” (chŭngo, 證悟). Advocates of the sudden awakening accompanied by a simultaneous cultivation approach strongly reject intellectual elements in enlightenment, denying the connection between the sudden awakening followed by gradual cultivation and kanhwa Sŏn. They argue that Chinul’s emphasis on kanhwa Sŏn in his later years is attributed to a transformative shift in his philosophical outlook. On the other hand, proponents of Chinul"s philosophical framework seek to explain the soteriological connection between the theory of sudden enlightenment and the kanhwa Sŏn. From this perspective, they assert that although understanding-awakening is obtained through intellectual elements, it ultimately culminates in the realization-awakening. Ultimately, the sudden and gradual debate can be approached as a question of whether the theory of sudden awakening followed by gradual cultivation and kanhwa Sŏn are consistent, centered on the role and legitimacy of intellectual understanding in enlightenment and cultivation. This paper aims to discuss the issue of consistency between the theory of sudden awakening followed by gradual cultivation and kanhwa Sŏn by reconsidering the meanings of the understandingawakening and the realization-awakening. In the polemical situation, there has been a tendency for the understanding-awakening to be contrasted with the realization-awakening, being either completely disregarded or merely regarded as an incomplete realization. Considering these aspects, first, the current views on these two types of awakening are critically examined in terms of the fundamental issues that underlie awakening and cultivation. Subsequently, Chinul’s view of the understanding-awakening is reevaluated in light of the concept of “nature-origination” (sŏnggi, 性起). Based on this analysis, the soteriological relationship between the understanding-awakening and the realization-awakening is discussed, and the issue of the consistency between the theory of sudden awakening followed by gradual cultivation and kanhwa Sŏn is addressed.

1981년 돈오돈수(頓悟頓修)를 표방한 조계종 종정 성철(性徹, 1912-1993)이 보조지눌(普照知訥, 1158-1210)의 돈오점수(頓悟漸修) 사상을 비판한 이래 진행된 돈점논쟁(頓漸論諍) 속에서 지눌 선(禪) 사상은 다각도로 고찰되어 왔다. 이 논쟁의 주요 초점 중 하나는 지눌의 돈오점수론이 그가 만년에 강조한 간화선(看話禪)과 사상적 연결성을 지닐 수 있는가 하는 문제이다. 돈오점수는 불교의 이론적 가르침[敎]에 대한 지적 이해를 바탕으로 하는 해오(解悟)와 연결된 수행법인 반면, 간화선은 지적 이해[知解]를 완전히 떠나 증오(證悟)로 이어진다고 여겨지는 수행법이기 때문이다. 돈오돈수를 지지하는 측에서는 깨달음에 있어서 지적 요소를 강하게 부정하면서 돈오점수와 간화선의 연결성을 인정하지 않았고, 지눌이 만년에 간화선을 강조한 것도 그가 사상적 전환을 겪었기 때문이라고 주장한다. 한편 지눌의 사상체계를 지지하는 측에서는 돈오점수론과 간화선의 수증론적 연결성을 설명하려 하였다. 이 입장에서는 해오가 비록 지적 이해를 매개로 얻어지지만 점수를 거쳐 결국 증오로 연결될 수 있음을 주장하였다. 결국 돈점논쟁은 깨달음과 닦음에 있어서 지해(知解)의 역할과 정당성을 중심으로 돈오점수론과 간화선이 정합성을 가지는가의 구도로 접근될 수 있다. 이 논문에서는 돈오점수론과 간화선의 사상적 연결 문제를 해오와 증오의 의미와 관계를 재고함으로써 논의해 보려 한다. 논쟁의 구도 속에서 해오는 증오와 대비되어 전혀 인정되지 않거나 혹은 단지 불완전한 깨달음으로만 여겨진 경향이 있다. 먼저 기존의 해오와 증오에 대한 해석을 깨달음과 닦음에 내재된 근본적 문제를 바탕으로 비판적으로 살펴보고, 그리고 나서 지눌이 제시하는 해오의 의미를 성기(性起)의 개념을 바탕으로 재조명한다. 이를 바탕으로 해오와 증오의 수증론적 관계를 논의한 후, 마지막으로 돈오점수와 간화선 수행의 연결성의 문제를 고찰한다.
#지눌(知訥, 1158-1210) #해오(解悟) #증오(證悟) #돈오점수(頓悟漸修) #간화선(看話禪) #Chinul(知訥, 1158-1210) #understaindg-awakening (haeo, 解悟) #realization-awakening (chŭngo, 證悟) #sudden awakening followed by gradual cultivation (tono chŏmsu, 頓悟漸修) #kanhwa Sŏn (看話禪)

Contents

요약문
Ⅰ. 서론
Ⅱ. 깨달음과 닦음의 문제
Ⅲ. 성기문에서 본 해오
Ⅳ. 해오와 증오의 수증론적 관계
Ⅴ. 돈오점수와 간화선
Ⅵ. 맺음말
참고문헌
ABSTRACT

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