지눌의 돈오점수 사상

강건기(Kun Ki Kang) 전북대학교 인문학연구소 1985 인문논총 Vol.15 No.-

인간학으로서 보조사상

강건기(Kang, Kun-Ki) 보조사상연구원 2009 보조사상 Vol.31 No.-

이 글은 인간학으로서 보조사상을 규명하기 위해 그의 인간이해와 인간회복의 길을 깨침과 닦음, 완성의 실천체계를 통해 살펴보고 그런 사상이 어떤 특성을 가지며, 오늘날 어떤 의의를 가지는지를 살펴보는 것을 목적으로 한다. 이런 작업을 통해 보조사상 연구, 나아가서는 보조사상연구원이 나아가야 할 방향도 함께 제시할 수 있기를 기대한다. 보조사상은 오늘을 사는 우리에게 어떤 의미를 가지는가? 오늘의 세계는 물질의 발달에도 불구하고 큰 문제를 안고 있다. 밖으로 환경과 생태계가 파괴되는 심각한 병을 앓고 있으며 안으로는 물질과 기계의 틈바구니에서 인간 스스로를 잃어버린 인간상실, 자기상실의 깊은 늪에서 허덕이고 있다. 이런 문제는 사상적으로 볼 때 인간과 인간, 인간과 자연을 둘로 보는 인간이해에서 비롯되었다 할 수 있다. 잃어버린 참 나의 회복을 강조하는 보조사상은 오늘 우리가 앓고 있는 환경파괴, 자기상실이라는 심각한 병을 치유할 수 있는 훌륭한 처방이라 할 수 있다. 본래의 마음, 참 나에 눈떠서 그것을 생활 속에 살리자는 지눌의 사상은 인간회복, 자기회복의 원음이다. 보조사상의 현대적 의의도 바로 여기에 있다. 따라서 보조사상은 단순히 과거의 사상이거나 학문적 대상만이 아니라 오늘을 사는 우리들의 삶의 빛으로 살려져야 할 것이다. 따라서 보조사상의 실천은 우리들 생활 현장에서 생생하게 살려져야 한다. 그러기 위해 그 구체적인 방안도 모색되고 제시되어야 한다. 가르침을 필요로 하는 사람의 능력과 소질을 소중히 알았던 넓은 방편문이 일부에게만 국한되어서는 안 된다. This thesis aims at understanding Bojo Thought as anthropology. To this end, the thesis will shed light on how the thought understands human beings and restores man through awakening, practice and gradual cultivation, and what characteristics and meaning the idea has in today's world. By doing so, I hope the thesis will show the future direction of Bojo Research Institute as well as the research on Bojo Thought. How does Bojo Thought affect the people in today's world? Although today's society has advanced and the degree of social civilization has improved, it is faced with serious problems. The society is not only suffering from the serious destruction of the environment and the ecosystem but also losing the humanity and sincerity. Such problems seem to originate from the understanding of human which believes that the human being is separate from the nature. The example of such understanding can be found in the Western Humanism, which regards a human being as an individual self different from the nature and the other creatures. It is based on anthropocentrism not the universal humanity. Therefore, the civilization on the basis of such thought is destined to neglect the nature and the other creatures for the convenience of the human beings. As a result, today's world is afflicted by the degradation of the environment and the ecosystem. To resolve these problems, a new understanding of the human beings is badly required. In other words, the human beings and the other creatures should be considered as one not two separate beings. Such understanding can be found in the thought of not only Buddhism but also Bojo Jinul. The man who embraces 'the sky and the land' is inseparable from the nature and the other creatures. The awareness that the human beings, the nature and the other creatures form an indivisible whole is the first step toward the solution of the question regarding the environment. If the mankind, the nature and the other living things are 'one', doing harm to the nature and the other creatures damages the human beings. Then humans will not do harm to themselves. Bojo Thought that emphasizes reclaiming the lost true self can cure the serious disease we suffer such as the destruction of the environment and the loss of self. Bojo Thought insisting that we should be conscious of the true self and lead a life based on the consciousness lays a foundation for restoration of man and the self. This makes the thought significant for the people living in today's world. Therefore, Bojo Thought should be recognized as not only the idea of the past but also the light of our life. Therefore, we need to put Bojo Thought into practice in our daily lives. To this end, we should come up with substantial measures. Bodhi Meditation that cherishes the human capabilities demanding the learning should not be limited to some people.

『권수정혜결사문』의 체계와 사상

강건기(Kang Kun-ki) 보조사상연구원 2007 보조사상 Vol.27 No.-

  본 연구는 지눌의 최초 저술인 『정혜결사문』의 체계와 사상을 연구하는 데 목적이 있다.<BR>  지눌은 수심의 바른 길로 텅 비었으면서도 환히 밝은 본래 마음에 대한 결정적인 믿음과 이해에 기초해서 선정과 지혜를 닦을 것을 일관되게 제시하고 있다. 수심(修心)은 본래의 성성적적한 마음을 드러낼 뿐만 아니라 이익중생(利益衆生)하는 이타행을 떠나지 않는다.<BR>  지눌에 있어서 정토는 마음 밖에 있는 땅이 아니라 한 마음 청정한 것을 가리킨다. 따라서 염불은 선정과 지혜를 닦는 수행과 다르지 않다고 본다. 그는 자성미타(自性彌陀) 유심정토(唯心淨土)로서의 정토업을 적극적으로 수용한다.<BR>  선은 부처님의 마음이요 교는 부처님의 말씀이라 보는 것이 그의 선교관의 기본이다. 말씀의 근본이 마음이요 마음의 표현이 말씀이고 보면 선과 교는 서로 대립, 갈등하는 관계일 수가 없다. 선과 교가 분리될 수 없다는 그의 선교관은 선교가 대립, 갈등하는 고려불교의 현실에 대한 고뇌를 통해 직접 3년간이나 대장경을 열람하는 체험에서 나온 결론이다.<BR>  마음에 대한 바른 믿음과 이해에 근거한 닦음인 최상승선을 강조하면서도 그는 초학자를 위해 권(權)과 실(實)을 함께 시설하고 있다. 그러므로 돈과 점, 자성삼학과 수상삼학을 함께 포용하고 있으며 다양한 근기의 사람들이 어떻게 닦아가야 할지를 구체적으로 밝히고 있다. 가르침을 필요로 하는 사람들의 근기와 현실을 중시하는 전통은 보조선의 한 특성이라 할 수 있다.   Exhortations to Practice for Samadhi and Prajna Society, which was written in 1199 to commemorate the formal establishment of the Samadhi and Prajna Society, is Chinul"s first work. It gives us the picture of how the Society was formed and what kind of practice Chinul was for as well. So, a close examination of the work is necessary to understand Chinul"s thought fully.<BR>  The purpose of this paper is twofold : One is to examine Chinul"s thoughts in Exhortations to Practice for Samadhi and Prajna Society ; and the other is to introduce to ordinary readers what are the contents and structure of the work. The main body of this paper consists of three parts ; namely 1)the contents and structure of the work, 2)the motives and process of the Society, 3)Chinul"s thoughts in the work.<BR>  In the first part, the paper gives readers a general picture of the work by giving the structure and contents of it in detail. By doing so it reaffirms that the work was not only to commemorate the formation of the Society but also to give us a road map to the cultivation of Mind. Therefore, the Society for the Samadhi and Prajna can be called the Society for the cultivation of Mind.<BR>  In the second part, the paper examines how the Society was formed and how it went on. At the time of Chinul Koryeo Buddhism was far from right Dharma : Monks were hankering after "fame and profit", and the conflict between Zen and Doctrinal Buddhism was serious. Lamenting deeply, Chinul stood up for right Dharma : That is why he established the Samadhi and Prajna Society. He and fellow monks at the Bojesa Zen Dharma meeting in 1182, when he was twenty-five, agreed to form a common society to reform Koryeo Buddhism. After having two awakening experiences at Cheongwonsa and Bomunsa temple, he finally established the Society at Keojosa temple in 1190 when he was thirty-three.<BR>  In the third part, the paper examines Chinul"s thoughts under five headings : 1)right path to cultivation of Mind, 2)the Bodhisattva act of "helping others" in the spiritual path, 3)view of Pure Land practice, 4)view of Zen and Doctrinal Buddhism, 5)the cultivation of Mind and different capacity of people.<BR>  According to the work, one must first have faith and underst anding in one"s own Mind, which is none other than Buddha, and then must cultivate Samadhi and Prajna. This is the right path to the cultivation of Mind. Although the word "sudden enlightenment and gradual practice" does not appear in the work, "cultivation on the basis of faith and understanding(信解而修)" is not different from sudden enlightenment and gradual practice approach.<BR>  Cultivating Samadhi and Prajna one must also practice Bodhisattva act of helping others. Chinul said in the work : "Since wehave vowed to ferry across others, we must first cultivate Samadhi and Prajna." In his thought "helping oneself" and "helping others" cannot be separated.<BR>  Since the Buddha and the Dharma one searches are none other than one"s original mind Chinul does not accept other worldly Pure Land, which is in the west. However, he does not all the way reject Pure Land practice at all. According to him, Pure Land is none other than the pure basis of one"s own mind. And reciting the Buddha"s name can also be a part of Samadhi and Prajna cultivation. In this light, we can affirm that Zen and Pure Land practice are not two but one in the work.<BR>  To determine if Buddha"s words were compatible with Zen, Chinul spent three long years studying the Tripitaka at Bomunsatemple in Haga-mountain. Finally he was convinced through Hua-yen Sutra and Li T"ung-hsuan"s Treatise on Hua-yen that the two traditions were not totally different but compatible each other. His conclusion was "what the Buddha expounded through his m

佛敎에서 본 정신과 물질과의 관계

오형근(Hyung Kun Oh),강건기(Kon-Ki Kang) 한국철학회 1990 哲學 Vol.35 No.-

知訥禪의 性格과 意義

姜健基 全北大學校 師範大學 1983 사대논문집 Vol.9 No.-

The purpose of this pyaer is to examine the characteristics and significance of the Zen thought of Bojo Jinul, a twelfth-century Buddhist master who is regarded as the founder of Korean Zen tradition. Jinul's thought is examined in four parts : his view of Zen and Doctrinal Buddhism 禪敎觀 ; Sudden-enlightenment and gradual practice 頓悟漸修說 ; an equal practice of Dhyana and prajna 定慧雙修 ; and the Three Gates to Dharma 三種法文. The spirit of harmony and reconciliation is apparent in his thought. For him, Zen and Doctrinal Buddhism, being Buddha's mind and words, are not different but two sides of the same coin. Hence, no room for any conflict between them exists. Unlike Hue-neng, who emphasized sudden-enlightenment, Jinul never neglected gradual practice which must be practiced after the initial enlightenment. According to him, sudden-enlightenment should be followed by gradual practice in order to reach the final perfection. Thus, enlightenment and practice can not be separated in him. In Jinul's thought, Samadhi and prajna are noting but two sides of one true mind and thereforce the two are inseparable, like the two wings of a bird. Hence, the equal or combined practice of Samadhi and prajna. He opened the gates to Dharma in three ways for men of different capacities : the gate of parallel keeping of wakefulness and quiescence 惺寂等持門 ; the gate of perfect-sudden faith and understanding 圓頓信解門 : the gate of direct realization 徑截門. This will illustrates the distinctive nature of Jinul's teaching, that he taught according to capacities of the learner, rather than imposing one fixed doctrine for everyone. To sum up, Jinul's unique style of Zen, which is quite original and independent from Chinese tradition, is bsed on the spirit of unity or harmony in which Zen and Doctrinal Buddhism, Dhyana and prajna, enlightenment and practice, are never separated but harmoniously integrated. And this tradition of Jinul's Zen became the foundation as well as thec haracteristics of Korean Budhdism ever since.

토마스 머튼과 지눌사상에 있어서의"하나"의 의미

강건기 한국동서철학회 1988 동서철학연구 Vol.5 No.1

신비 Paradox 를 통하여 본 지눌의 공적영지심(空寂靈知心)

강건기 한국불교학회 1982 韓國佛敎學 Vol.7 No.-

21세기에 있어서 불교철학의 전망

강건기 한국동서철학회 1985 동서철학연구 Vol.2 No.1