「禪經」에 나타난 無念의 네 가지 의미

초록

This paper discusses the meaning and value of ‘free from thought(無念)’ focusing on the description of 「Seongyeong(禪經)」, a text translated into Chinese before the Tang Dynasty. The reason for analyzing the concept of thoughtlessness in Seon-Buddhism is to deviate from the existing research trend and focus on examining the aspects of acceptance and transformation of the meditation method of Indian Buddhism and how it influenced East Asian Seon-Buddhism through the text called Seon- Buddhism. If you search 「Seongyeong」 using the search term ‘Munyeom(無念)’ in the CBeta-program, you will find a total of 43 examples. The focus of this study is to examine all the meanings of ‘Munyeom(無念)’ expressed in these examples and interpret their meaning. As a result of analyzing all 43 examples, the meaning of Munyeom can be broadly divided into four categories. That is, the absence of inappropriate thoughts, non-disturbance and equality without dividing into two, perfection of thought without dividing into two and purity of three actions, escape from dichotomous notions of discrimination and These are the four reasons for non-attachment. The first meaning of Munyeom(無念) is the absence of inappropriate thoughts. Here, inappropriate thoughts come from the purpose of controlling one's own actions so that thoughts rushing to external objects disappear. In other words, ‘Munyeom(無念)’ has the practical meaning of not having thoughts about the object that causes obsession. The second meaning is ‘equality without being shaken and not divided into two.’ Since Munyeom(無念) is paired with ‘neither moving nor shaking’(不動搖), thoughtlessness appears as a condition for achieving samādhi. In particular, it is worth noting that in the essay structure that develops as 'no mind(無心) → free from thought(無念) → thought without division into two(無二) → equality(平等)', the goal of ‘nothing’ or ‘nothingness’ is to achieve equality by not dividing it into two. The third meaning centers on the realization of ‘the perfection of thought without division into two and the purity of the three activities.’ This interpretation focuses on the fact that if all kinds of thoughts tainted with agony are purified by controlling the way of judging an object through dichotomous thinking, the wrong way of thinking that divides and discriminates into two will be eliminated until the end. The fourth meaning is the thought of breaking away from dichotomous notions of discrimination and non-attachment. Here, it is emphasized that the meaning of ‘nothing’ in Munyeom(無念) is that the practitioner practices patience and the need to eliminate the dichotomous notion of good and evil. In the end, its meaning can be summarized in the fact that the Munyeom in 「Seongyeong」 is not a state of complete meditation that does not generate any thoughts, but is a practice that eliminates the constantly occurring sense of self and discrimination.

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