열반의 바다에 들어가기

Entering the Ocean of Nirvāṇa: Tsong kha pa’s Criticism of the Chinese Monk Hwa shang in the Lam Rim Chen Mo

티벳의 8세기 후반 쌈얘 논쟁(bSam yas rtsod pa) 이후 겔룩(dGe lugs)의 개조인 쫑카빠 롭상닥빠(Tsong kha pa Blo bzang grags pa, 1357-1419)는 1402년 라뎅(Rwa sgreng)에서 저술한 『람림첸모』(Lam rim chen mo, 『보리도차제광론』(菩提道次第廣論))에서 하샹(Hwa shang, 和尙 摩訶衍, 8세기 후반 활동)을 “phyin ci log tu rtog pa”(전도되게 분별하는 자)로서 지목하며 강력히 비판한다. 쫑카빠는 하샹을 비롯한 외도(mu stegs pa)의 견해에 대응해 공성, 분별, 지혜와 방편 개념을 『십지경』(十地經, Daśabhūmikasūtra, Sa bcu pa'i mdo), 『해심밀경』(解深密經, Saṃdhinirmocanasūtra, mDo sde dgongs 'grel), 『보살지』(菩薩地, Bodhisattvabhūmi, Byang chub sems dpa'i sa)등 인도 유식학파의 초기 문헌과 『수습차제』(修習次第, Bhāvanākrama, sGom pa'i rim pa)와 같은 수행 지침서, 『보성론』(寶性論, Ratnagotravibhāga, dKon mchog gi rigs rnam par dbye ba)등 여래장 계열의 논서와 대승 경전의 핵심 관련 구절에 따라 정의한다. 이 논문은 하샹의 교설로 상징된 당시 외도의 주장을 분석해 『람림첸모』의 근기에 따른 단계별 수습체계를 보다 면밀하게 이해하고, 하샹 전통으로 상징되는 주장이 잘못된 견해를 바로잡기 위한 도구로써 활용된다는 관점을 논증한다.

This article analyzes Tsong kha pa’s criticism of a Chan master, called “the Chinese mkhan po Hwa shang” (rGya nag gi mkhan po Hwa shang, fl. second half of the 8th c.), which was described in the Lam Rim Chen Mo (hereafter LRChM) written at Rwa sgreng in 1402. Herein, I point out that the meaning of mu stegs pa in the LRChM is not merely ‘non-Buddhist adherents.’ Rather, it describes ‘a person who has no right view of selflessness.’ The word ‘someone’ in the third Bhāvanākrama by Kamalaśīla (ca. 740-795) corresponds to “Hwa shang, the one who erroneously conceptualizes” (phyin ci log tu rtog pa) in the LRChM. Drawing upon the LRChM’s presentation of the issue, this present study synthesizes Tsong kha pa’s three principal critiques of Hwa shang as mu stegs pa: his rejection of (1) virtuous conduct; (2) attention (yid la byed pa, manaskāra); and (3) the meditation of analytical investigation (so sor rtog pa, pratyavekṣaṇa). As a counterargument against Hwa shang and other figures who articulated opposing viewpoints, Tsong kha pa defines the concepts of emptiness, conceptuality, virtuous conduct, and discriminating insight (so sor rtog pa'i shes rab, pratisamkhyāprajñā) cited from (1) the early Yogācāra literature; (2) the Ratnagotravibhāga, the treatises on the Tathāgatagarbha theory; and (3) the Bhāvanākrama, the literature that presents the stages of meditation and various Mahāyāna sūtras. Therefore, this article contributes to an in-depth understanding of the practice system of LRChM, which involves progressive training according to an individual’s abilities. In addition, this study suggests that the claims symbolized by “the tradition of Hwa shang” (hwa shang gi lugs) played an essential role as a tool to correct wrong views as a ‘platform for entering the ocean of nirvāṇa’ at that time.