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There are various meanings for the terms “Buddha-nature” and “the Pure Mind” in the classics of Mahayana Buddhism. In some occasions, these terms mean finding the nature of the Pure Mind in the aspect of anthology, whereas in other places they refer to the cognitive structure of the “Eight Knowledge”, which is mainly about the methodology aspect of the Pure Mind. In fact the relationship between the anthology and the methodology meanings of the Pure Mind or Buddha-nature is similar to that of the lights and lighting that is distinctive but closely related, based on which Zen Buddhism, in the later, reckoned the “understanding of the nature of the Pure Mind ” and “seeing the Buddha-nature in shinning” as two steps towards the way to Enlightment. These processes, however, were demonstrated in details by the Buddhist monk YongmingYanshou in his works.

在大乘佛敎經論之中“佛性”及“見性”等相關詞匯含義甚多。有的地方以悟明眞心之体 爲“佛性”, 有的地方則將本心“不可知”的了別性作爲佛性，心体与其了別之用的關系 如“灯”与“光亮”類似，兩者有聯系又有區別。后世禪宗据此提出明心 見性兩關之說, 永 明延壽禪師的著作對于明眞心 見佛性都有闡述。

In this paper I shed light on how Yongming Yanshou （904―976） himself inherited and built upon Chan Buddhist theories involving the cultivation of enlightenment from the Tang period. In the traditional Buddhist understanding which came from India it was not thought that living beings could attain enlightenment and become buddhas in this present life. In the Chan Buddhism that emerged in the Tang period, however, the position that people are already buddhas in this present moment raised new discussions and ideas about enlightenment and practice. In order to shed light on Yongming Yanshou’s theories of practice and enlightenment, in my opinion it is necessary to analyze the progression of theories of practice and enlightenment from the three essential figures Shenhui, Mazu, and Zongmi and how their thoughts came to Yongming Yanshou. Shenhui (684-758) promoted what is called the “southern sudden, northern gradual” theory- “sudden enlightenment” was promoted by the true dharma heir Huineng, while “gradual enlightenment was promoted by the divergent Northern School of Shenxiu- even though after attaining enlightenment suddenly, gradual practice would be needed later to strengthen wisdom. As Shenhui does not discuss gradual practice very much, it is unclear what position it has in his thought. Mazu (709-788) maintains that the mind of sentient beings is in itself buddha (ji xin shi fo 卽心是佛), and it only remains that one suddenly awaken to this truth. From the position that the mind is already buddha, all practice in order to become a buddha is rejected and after sudden awakening one only has to as it is (ren yun 任運). Zongmi (780-841) criticized Mazu’s sudden awakening as not complete enlightenment and “the sickness of resigning oneself to reality as it is” (ren bing 任病). While on the one hand Zongmi gave a high appraisal to Shenhui, according to him gradual practice would be necessary as afflictions would be left after sudden enlightenment. While Yongshou accepted Zongmi’s “sudden enlightenment with gradual practice” with weak aptitude for cultivating the dharma, but the circumstances for those with the most excellent faculties for cultivating the dharma (shang shang gen 上上根) are attaining enlightenment and completing practice suddenly where he viewed Mazu’s effortlessly resigning oneself to reality (任運) as the actions of a buddha. In short, Yanshou’s theory of attainment and practice led people from the traditional Buddhist view where “it is impossible to become a buddha in this life” to the new view where “one can become a buddha in this life.”

筆者本文試圖釐淸永明延壽（904-976）如何繼承了唐代禪宗的修證論（有關證悟和修行的理論）, 幷進而在該領域建立自己的理論 印度以來的傳統佛敎都認爲衆生於此生無法成佛, 而唐代成立的禪宗卻認爲人在此一瞬間本來是佛, 因此有必要重新檢討證悟和修行的關係 拙論分析了從神會歷經馬祖、 宗密再到延壽的修證論變遷的完成過程 神會、 馬祖和宗密不僅在禪宗思想史上佔有重要地位, 其對於理解延壽的修證論也非常重要 神會（684-758）一方面主張所謂「南頓北漸」, 提倡「漸悟」的北宗神秀遠不如提倡「頓悟」的南宗慧能, 一方面又主張「頓悟」後尙需 「漸修」, 以便增强智慧 不過神會很少提到 「漸修」, 對其評價也不淸楚 馬祖（709-788）認爲衆生的心本就是佛（卽心是佛）, 人需要做的只是頓悟這一道理 據此立場, 他否定了以成佛爲目標的一切修行, 幷認爲頓悟後唯需「任運」過時卽可 宗密（780-841）批評馬祖的 「頓悟」只是不完整的覺悟, 稱其爲「任病」（邪惡的任運之病） 他對神會給予了高度評價, 幷主張人因爲頓悟後留有煩惱, 所以仍需「漸修」以祛除 延壽一方面攝取了宗密的 「頓悟漸修」當做誘導劣根的方便法門, 另一方面又主張馬祖的 「任運」正是佛陀的行爲, 把它當做上上根（最優秀根機）所進行的 「頓悟頓修」 此外, 他又爲修行過程增設了具體的起點 延壽的修證論, 終於完成了從「此生無法成佛」的傳統佛敎觀到 「此生能夠成佛」 的新理解的全面轉變

This essay made a brief comparative study between Toi’ong Songchol and Yongming Yanshou based on the texts of The Right Path to Seon (禪門正路) and Zong jing lu (宗鏡錄). Songchol laid great emphasis to the fundamental principle of the Chan tradition, “enlightenment on attaining insight into true nature”. He inherited the legacy of Yanshou in interpreting terms like “insight into true nature”, the interrelationship between “insight into true nature” and “attainment of Buddhahood”, and the interrelationship between “enlightenment of the mind”, “mindlessness”, and “sudden enlightenment”. Songchol’s major disparity from Yanshou lies with his theory of sudden enlightenment and sudden cultivation, and that he deemed the kongan practice essential for “enlightenment on attaining insight into true nature”. From the vantage of their overall Buddhist philosophies, Yanshou insisted an integrative inheritance of all Buddhist legacies, encompassing various theories and practices of Buddhist schools under the mind theory of Chan; while Songchol preferred a selective inheritance of Buddhist legacies and highlighted the theories and practices that are uniquely Chan.

本文依据《宗鏡彔》和《禪門正路》簡略分析退翁性徹和永明延壽禪學思想的异同。 性徹重視和堅持“見性明心”禪宗根本原則, 在解釋什么是“見性”, “見性”与“成佛”、 “明心”、 “无心”、 “頓悟”等關系方面, 継承了延壽的思想。 性徹倡導通過參究公案來“見性明心”, 倡導頓悟頓修, 這些是与延壽思想的主要不同之處。 從整体佛敎思想方面考察, 延壽主張用禪宗“心”學融攝所有敎門理論和實踐, 倡導全面接受佛敎遺産；性徹主張突出禪宗的理論和實踐特色, 倡導有選擇地接受佛敎遺産。

이 글의 목적은 영명연수(永明延壽, 904-975)의 『종경록』에 나오는 무심(無心)의 내용을 살펴보고, 그것이 연수 후대 고려의 보조지눌(普照知訥, 1158-1210)과 현대 한국의 퇴옹성철(退翁性徹, 1912-1993)에게 끼친 영향을 살펴보는 데 있다. 우선 무심은 『종경록』 제45권에 집중해서 나온다. 무심은 천태지의와 청량징관이 세운 ‘정혜(定慧)의 안심(安心) 법문’과 대비되는 ‘선종의 무심(無心) 법문’으로 제시된다. 연수에 따르면, 정혜의 안심법문은 불안한 마음을 대치하기 위한 방편적 가르침인 반면, 선종의 무심법문은 대치할 대상과 주체인 마음이 모두 텅 비어 존재하지 않음을 드러내는 가르침이므로, 불안한 마음 그 자체의 존재를 인정하지 않는다. 이를 무심합도(無心合道)라고 한다. 무심은 망념분별이 사라짐과 동시에 그에 대한 분명한 자각이 현전한다는 점을 강조한다는 점에서 『종경록』의 종지인 일심·진심과 상통한다. 연수의 무심론은 동아시아 불교계에 있어 고려의 보조지눌에게 가장 적극적으로 수용되었다. 보조는 그가 세운 3문 중 경절문의 내용을 연수의 무심론에 입각하여 무심합도문(無心合道門)으로 건립하였는데, 이 문의 구조와 내용은 모두 연수 『종경록』 제45권의 영향을 크게 받고 있다. 다만 지눌은 연수 시대에는 아직 등장하지 않았던 간화선을 무심합도문과 대응시키고 있다. 보조 이후 한국불교계에서 연수의 문헌을 가장 널리 활용한 이는 퇴옹성철이다. 『종경록』에서는, 견성하면 곧장 무심하게 됨을 강조했는데, 퇴옹 역시 이러한 견성과 무심의 관계에 주목하였고, 더 나아가 그에 따른 수증론으로 돈오돈수를 제창하였다. 연수의 돈점론은 근기에 입각하여 돈오돈수를 위주로 삼아 돈오점수를 함께 제시하는 것인데, 보조가 연수의 돈오점수의 견해를 수용한 것에 비해 퇴옹은 연수의 돈오돈수의 관점을 취하는 점이 특징적이다.

The Chan master Yongming Yanshou(永明延壽, 904- 975), who lived in the period of five dynasties China, understood all the dharma through One mind(一心). One mind was used as the same meaning with True mind(眞心). However, his main work, the Zongjinglu, explained the opposite term ‘Nomind( 無心)’ as playing a major role besides One mind. ‘No-mind(無心)’ was frequently mentioned in the fascicle forty five among one hundred books of the Zongjinglu and suggested as ‘the dharma door of No-mind(無心法門) in the Chan school(禪宗)’ against ‘the dharma door of pacifying the mind(安心法 門) by meditation and wisdom(定慧)’. He exemplified Tientai Zhiyi(天台智顗)’s Cessation and Observation(止觀) and Qingliang Chengguan(淸涼澄觀)’s Meditation and Wisdom(定慧) for the dharma door of pacifying the mind(安 心法門). And also he regarded those theories as the expedient teaching to treat mind suffering. On the other hand, the dharma door of No-mind in Chan school was the teaching that ‘mind and the subject are vacant and do not exist’, so it did not accept anxious mind. Therefore, Yongming Yanshou insisted that we can be naturally placed on the Way(道) in the state of Nomind. This No-mind theory emphasizes that all deluded thoughts and discriminations disappear and simultaneously it lets us know what it is through the obvious recognition, so it shows the same context of One mind(一心) and True mind(眞心). Bojo Jinul(普照知訥, 1158- 1210) of Gory Korea positively accepted such a theory of No-mind by Yongming Yanshou. The theory of cultivation by the reverend Bojo may be suggested as Three doors. He set up the theory of Mushimhapdomun(無心合道門, the door of entering the Way with No-mind) for Gyongjolmun(徑截門, the path of direct cutting) among Three doors. First of all, the structure emphasizing the dharma door of No-mind of the Chan school which went beyond the limitation of Meditation and Wisdom(定慧) was to employ the structure of ‘from Meditation and Wisdom(定慧) to No-mind(無 心)’ suggested in the Zongjinglu. Also in its content, we can find out that he tried to establish his own theoretical system as positively quoting the phrases related to No-mind in the fascicle forty five in the Zongjinglu. However, Jinul compared Ganhwa Son(看話禪)that did not appear in the time of Yongming Yanshou with Mushimhapdomun(無心合道門, the door of entering the Way with No-mind). This is the discrepancy between two theories. Meanwhile, the figure who widely used Yongming Yanshou’s literatures after the reverend Bojo in the Korean Buddhism was Toi’ong Songchol(退翁 性徹, 1912-1993). He quoted in detail the phrase especially about Gyonsong(見性, attaining Buddhahood) from the Zongjinglu. In the Zongjinglu, it stressed that ‘if attaining Buddhahood, then we can be No-mind’. He also focused on the relationship between Gyonsong(見性) and Mushim(無心) and then suggested ‘Sudden enlightenment and sudden cultivation(頓悟頓修)’ as the theory of cultivation. Yongming Yanshou’s Sudden and Gradual theory(頓漸論) was to suggest Sudden enlightenment and gradual cultivation together as mainly focusing on Sudden enlightenment and sudden cultivation according to one’s ability(根機). The reverend Bojo accepted the theory of Sudden enlightenment and gradual cultivation, but the reverend Toi’ong followed the view of Yanshou’s Sudden enlightenment and sudden cultivation.

해오와 사선근위는 모두 여실지해(如實知解)를 얻는다는 점에서 유사하다. 그리고 이 여실지해는 각(覺)과 유사한 각 즉 상사각(相似覺)이라고 할 수 있으니, 해오와 사선근위는 상사각을 얻는다는 점에서도 비슷하다고 말할 수 있다. 또한 해오가 지관겸수(止觀兼修)에 입각해 있고 이는 사선근을 얻기 위한 수행 역시 마찬가지이므로, 해오와 사선근은 획득의 방법에서도 공통적이다. 한편, 이러한 여실지해나 상사각이 수행자가 지닌 이전의 인식체계에 근본적 변화를 가져오는 것으로서 급격한 인식의 전환을 낳을 수밖에 없으므로 돈오(頓悟)라 이름 붙일 수 있음은 물론이다. 그럼에도 이것은 어디까지나 범부위(凡夫位)이지 성인위(聖人位)는 아니다. 그리하여 청화가 해오를 정의하면서 “사선근위에서 여실지해를 돈오함”이라 규정하고 “상사각으로서 아직은 범부위”라 한 것은 타당한 고찰이라 판단된다.

The understanding-awakening(解悟) is similar to the stages of the four wholesome roots(四善根) in that through both of them a practitioner can obtain the unenlightened understanding about things as they really are(如實 知解). Since such understanding can also be named as enlightenment in appearance(相似覺), we can say that both of them are also similar from the angle of enlightenment in appearance. Moreover, as the understandingawakening is based on combined practice of śamatha and vipaśyanā(止觀兼 修), so is the practice for attaining the four wholesome roots. Thus, the method of acquisition is also common to both of them. On the other hand, because this unenlightened understanding about things as they really are or enlightenment in appearance leads to fundamental change in the awareness system of the practitioner and sudden change in her recognition, we can call it sudden awakening(頓悟). Therefore, the following venerable Cheonghwa’s consideration is regarded as appropriate: “The understanding- awakening(解 悟) indicates sudden awakening(頓悟) of unenlightened understanding about things as they really are(如實知解) in the stages of the four wholesome roots(四善根 位); it is still in the level of ordinary people.”

『초당집』은 『한국불교전서』 11책에 수록되어 있으나 우리에게 잘 알려지지 않은 승려의 문집이다. 다만 『초당집』의 저자는 18세기 말엽에서 19세기 중엽까지 생존한 인물로 추정할 뿐이다. 『초당집』은 문 16편과 부록 3편으로 구성되어 있다. 문 16편은 크게 1. 상량문(上樑文)과 기문(記文), 2. 권선문(勸善文), 3. 계인설(誡人說), 증서(贈書), 송서(送書), 기서(寄書), 4. 왕소(王疏), 5. 문계좌목서(門契座目序) 5부분으로 나눌 수 있다. 본 논문에서는 문 16편에 대한 분석을 통하여 19세기 불교계에 대한 이해를 추출하고자 하였다. 유교를 국시를 하는 조선에서 변방인 불교는 어떤 경우에는 국가와 왕실의 지원을 받는 사찰도 있었으나, 대다수의 사찰은 스스로 자구책을 강구해야 하는 어려운 상황이었다. 이에 승려들은 삼교일치(三敎一致)를 주장하고, 자신의 문집 안에 유학의 글들을 대거 인용하고 있다. 이것은 당시 조선 유교사회에서 불가피한 교양이었던 것이다. 승려들은 스스로 불사(佛事) 및 보사(補寺)를 위해 권선문을 가지고 직접 유생들이나 일반 백성들에게 시주(施主)를 다녀야만 했다. 또한 공사(工事)에 직접 참여하기도 하고 문도계(門徒契)를 결성해 보사 및 고승비 건립 자금을 대기도 하였다. 한편, 권선에서는 쉽게 접근할 수 있는 인과응보·권선징악의 보편적 진리로 신행활동을 이끌어갔다. 이런 면들은 불교를 일반 대중화하는데 큰 역할을 했던 것이며 조선후기 불교를 이끌어나간 힘이었다. 앞으로도 많은 승려의 문집이 좀 더 연구되어 불교사의 외연이 넓혀질 수 있기를 바란다.

The Chodangjip is a collection of monks unknown to us. However, the author only presumes that he was a survivor between the end of 18C with the end of 19C. Chodangjip is consisted of 16 articles and 3 appendices. -1. Sanglyangmun(上 樑文) and Gimun(記文): the text of uplift & A written statement 2. Gwonseonmun(勸善 文): text recommend good things. 3. Gyeinseol(誡人說): words to wary of people. Jeungseo(贈書): Article for donations. Songseo(送書) : sending messages. Kiseo(寄書): Post the text 4. Wangso(王疏) : Appeals to the king 5. Mundogye jwamoksseo(門徒契座目序) : Order tickets to get money for monk group’ society. In this paper, we tried to extract the understanding of 19C Buddhism through the analysis of 16 sections. The late 19th century Buddhism in the Joseon Dynasty was a difficult situation that was completely excluded from the interest of the state, so monks took self-help measures for themselves. The monks insist on Confucianism, Buddhism, Taoist unity, and are quoting many Confucian texts. Also they had to go to Confucians and ordinary people to get donations for temple reformations. In addition, they formed a club for collecting money and paid for the building of temples and the monument tombs for great monks. In terms of propagation, they led the faithful activities as a universal truth(punitive justice, the good triumphing over the evil). These aspects played a major role in popularizing Buddhism in the late Joseon Dynasty. I hope that the literature of many monks that have not been studied in the future will be studied further.

이 연구의 목적은 현대인들이 안고 있는 심각한 정신질병 가운데 하나인 우울증을 불교심리학적 관점에서 접근해보고 그 해결 방법을 모색해 보는데 있다. 지금까지 불교의 명상을 우울증 치료에 사용해온 대표적인 명상치유프로그램으로는 MBSR과 MBCT 등을 들 수 있는데 이 둘은 모두 마음챙김 기법을 바탕으로 하고 있다. MBSR의 핵심인 마음챙김 기법과 인지행동치료 기법을 통합한 MBCT는 우울증 치료와 재발방지에 상당한 효과가 있다는 일관된 연구결과들이 보고되어 온 반면에 MBSR은 우울증 치료효과에 대한 상반된 연구결과들이 보고되어 왔다. 본 연구는 불교심리학의 관점에서 볼 때, 보다 효과적인 우울증 치료와 재발방지를 돕기 위해서는 MBCT와 MBSR의 명상에서 핵심요소로 작용하는 마음챙김 외에 또 다른 한 가지 중요한 요소로 자기연민 명상이 필요하다고 본다. 왜냐하면 우울증으로 자기혐오, 슬픔, 무기력 등의 감정을 경험하는 사람의 경우는 일어나는 고통을 인내롭게 마음챙김을 할 수 있는 충분한 내적 자원이 없기 때문이다. 그러므로 우울증 환자의 경우는 자기 자신을 향한 자애와 연민명상으로 스스로를 돌볼 수 있는 어느 정도의 내적 힘을 기른 다음에 고통스런 감정을 마음챙김하는 것이 필요하다. 결론적으로 본 연구는 우울증의 주된 증상으로 작용하는 슬픔, 무기력, 자살충동 등의 고통을 회피하거나 억압하지 않고 있는 그대로 온전하게 마음챙김하기 위해서는 반드시 고통을 경험하는 자에 대한 연민심이 필요하다고 제안한다. 다시 말해서 본 연구는 우울증 치유를 위해서 마음챙김 명상과 자기연민명상의 상호보완적 역할을 강조한다.

This study is aimed at exploring the therapeutic methods for the treatment of depression from a Buddhist psychology point of view. Many researchers have suggested that MBCT, which is a combination of Cognitive Behavior Therapy and Mindfulness, the core technique of MBSR, has a considerable therapeutic effect on depression. However, there have also been a great number of studies that have reported opposing results on the MBSR’s therapeutic effect on depression. From a Buddhist point of view, in addition to Mindfulness meditation, Self-compassion meditation is a necessary, core element in MBCT and MBSR. People who experience self-hatred, sorrow, or helplessness caused by depression may not harbor the inner strength needed to be mindful of pain arising moment to moment. Therefore, people struggling with depression may benefit by cultivating the inner resources that enable them to care for themselves. These resources can be developed through compassion meditations. Christopher Germer who, along with Kristin Neff, developed Mindful Self-Compassion (MSC) compared Self-compassion with Mindfulness. Mindfulness is practiced awareness of one’s primary experiences and focuses on the acceptance of those experiences moment by moment. On the other hand, Self-compassion encourages one to make inquires on what is needed and focuses on acceptance of experiencer. Furthermore, while Mindfulness asks us to be aware of our pain, Self-compassion asks that, in addition to this awareness, we are also kind to ourselves. In conclusion, this study suggests that in order to be mindful of pain without avoiding or suppressing it, it is very important for one who is depressed to practice Self-compassion in addition to Mindfulness. In other words, this study emphasizes the complementary cooperation of Mindfulness meditation and Self-compassion meditation for the treatment of depression.