천태 一心의 槪念과 사상적 淵源 고찰 - 『마하지관』을 중심으로

A Study on the Concepts and the Ideologic Sources in the Thought of One Mind of Chuntae: focusing on the text of Maha-jigwan(摩訶止觀)

&nbsp;&nbsp;천태가 주장하는 일심의 개념은 두 가지로 압축된다. 識陰과 불성이란 개념이 그것이다. 그렇지만 천태가 주장하는 불성은 實體性을 지니지 않는다는 특징이 있다. 나아가 악이나 번뇌 속에도 불성이 존재한다고 주장하여 악과 불성을 별개의 것으로 취급하지 않는다. 그리고 이러한 사상들은『유마경』의 사상적 기초 위에서 승조, 혜원, 길장 등 다른 불교사상가들에게 계승되며, 천태 역시 그러한 사상의 연장선 위에 놓여져 있다는 점이다.<BR>&nbsp;&nbsp;또한 천태는 일심을 관법의 대상으로 파악하고 있다. 왜냐하면 마음이 지니는 정형화할 수 없는 다양한 속성 때문이기도 하지만 마음을 관찰하는 것에서 수행의 시작과 끝을 발견했기 때문이기도 하다. 그리고 천태의 일심론에 영향을 준 경전과 논서들은 매우 많지만 중요한 것들을 중심으로 정리하면 삼론종의 經論,『화엄경』？『법화경』？『유마경』？『열반경』등 당시 불교계에서 주목받던 대승경론 등이다.<BR>&nbsp;&nbsp;천태는 그의 일심론을 통해 이상과 현실을 융합하려는 자세를 취하고 있다는 점이다. 당시 논란이 되고 있던 교학과 선학을 융합하여 교관병수의 실천체계를 수립한 것과 동일한 맥락에서 천태는 현실을 도외시한 이상적 세계, 즉 열반의 세계는 무의미하다는 점을 수행의 실천 체계 속에서 확립하고자 했던 것으로 판단된다.

&nbsp;&nbsp;This paper deals with the concepts, the characteristics and the ideologic sources of the thought of One Mind(一心) which Chuntae-Jiui(天台智？) asserted. These can be summarized as follows.<BR>&nbsp;&nbsp;First, the concepts of his One Mind thought is condensed into two things. That is just Sikeum(識陰). He understood Sikeum as the object of observation within the framework which One Mind connotes Samchun(三千) and Samchun-segan(三千世間) also subsumes One Mind.<BR>&nbsp;&nbsp;Second, his One Mind has an implication the idea of Buddha nature(佛性). But Buddha nature he insists has no substance. Moreover, he didn&quot;t think evil is one thing and Buddha nature is another by maintaining both evil and earthly passions(煩惱) have Buddha nature. And being founded on Vimalakirti-nirdesa Sutra (維摩經), these thoughts were inherited to other Buddhist thinkers like Seungjo(僧肇), Hyewon(慧遠), Giljang(吉藏) and so on, Chuntae was also located on the prolongation of these ideas.<BR>&nbsp;&nbsp;Third, the characteristics on his theory of One Mind is what he grasped One Mind as the object of Gwanbub(觀法). This is because not only the nature of mind is various and can&quot;t be standardized, but he also found both the beginning and the ending of practice by observing human mind. He seized, therefore, the nature of mind is mysterious and this inscrutable character is linked enlightenment(解脫) above the world of logic and language. This is exactly the characteristics of his theory on practice.<BR>&nbsp;&nbsp;Forth, there are so many Buddhist canons and Abhi-dharmas influenced his One Mind theory. To arrange from most important things, However, these are all the noticeable Sutras for the great vehicle(大乘) in the world of Buddhism at that time, like the Sutra of Samlonjong(三論宗), Flower GarlandSutra(華嚴經), Lotus Sutra(法華經), Vimalakirti-nirdesa Sutra(維摩經), Nirvana Sutra(涅槃經) and so forth.<BR>&nbsp;&nbsp;Fifth, Chuntae was eager to merge the ideal with the real through his One Mind theory. As building up the practical system of Gyogwan-Gyumsoo(敎觀兼修) by amalgamating the doctrinal School with the Zen School which were much debated at the time, Chuntae would like to establish what the ideal world ― just the world of Nirvana ― out of reality is meaningless in the practical system of cultivation.