선가귀감(禪家龜鑑) How can someone who has not unshakably attained his mind's original nature possibly penetrate the gate of Truth, which appears to be so distant? You often hear people claim that Zen meditation is just about attaining an emptiness which completely cuts off everything. Others claim that enlightenment is about an emptiness of inexpressibility. And still others have the opinion that "all things do not exist.” 높고 아득한 진리의 문을 어떻게 꿰뚫을 것인가. 더러는 아주 끊어져 없어진 빈 것으로써 참선을 삼기도 하고, 무엇이라 말할 수 없이 빈 것으로써 도를 삼기도 하며, 모든 것이 없는 것으로써 높은 소견을 삼기도 하니, 이런 것은 컴컴하게 비어 있어 병이 깊다. 지금 천하에 참선을 말하는 사람치고 이와 같은 병에 걸리지 않은 이가 얼마나 될까? Great teachers may also have many sicknesses. Those whose ears and eyes are afflicted will express their practice by focusing energy intensely in their eyes, or by tilting their ears and nodding their head knowingly. For those who have a sickness in their mouth and tongue, Zen is about spouting nonsensical phrases or giving a sudden shout of"HAL” even though they are not awakened to its meaning themselves. Those whose Zen sickness is expressed in the limbs may step forward, then backward, or wordlessly draw a line in the air. For those who have a Zen sickness in their hearts or innards will claim their truths by taking affecting an air of mysteriousness, or by arrogantly setting themselves above"the ignorant masses” and spouting all sorts of declarations about them. In the end, all such attitudes and gestures just make more and more sickness. 병이 귀와 눈에 있는 이는 눈을 부릅뜨고 귀를 기울이며 머리를 끄덕이는 것으로써 선을 삼고, 병이 입과 혀에 있는 이는 횡설수설되지 않는 말과 함부로 '할’하는 것으로써 선을 삼는다. 또 병이 손발에 있는 이는 나아갔다 물러갔다 이쪽저쪽 가리키는 것으로써 선을 삼으며,
But they reveal it like a wooden doll that sings, and what they express is as ungraspable as snowflakes falling on a searing furnace, or like a flash of lightning : None of their expression has a form by which you can know it, hold it. Students have no way to possess it from them. This is what an eminent teacher meant when he said, "I do not respect my Teacher’s virtue so much as I am forever indebted to him for not cheating me with conceptual or intellectual explanations of the Dharma.” 마치 장승이 노래하고 불붙는 화로에 눈 떨어지듯 하며, 또한 번갯불이 번쩍이듯 하여 공부하는 이가 어떻다고 헤아려 보거나 더듬을 수가 전혀 없다. 그러므로 옛 어른이 그 스승의 은혜를 알고 말하기를 "스승의 도덕을 장하게 여김이 아니라, 오직 스승이 내게 해설해 주지 않는 것에 감격한다”라고 했다. Students should first distinguish in detail the branches of the various Zen Schools. Once upon a time, at a single shout of Zen Master Ma-tsu, Pai-chang turned deaf and Huang-po’s tongue hung down from his mouth. This one shout was the very same news that the Buddha communicated in raising a flower, and also the original face that Bodhidharma revealed upon first coming to China. All of this became the foundation of the Linchi School. 옛날에 마조스님이 한번 '할’하는 데 백장스님은 귀가 먹고 황벽스님은 혀가 빠졌다. 이 한 '할’이야말로 곧 부처님께서 꽃을 드신 소식이며, 또한 달마스님의 처음 오신 면목이다. 이것이 임제종의 근원이 되었다. There are five Schools, or “Houses,”in the transmission of Patriarchal Zen: the Lin-chi School, the Ts’ao-tung School, the Yun-men School, the Wei-yang School, and the Fayen School. Lin-chi School This school traces direct descent from the Great Master Hui-neng, the Sixth Patriarch of Zen and the thirty-third dharma successor from our great teacher, Sakyamuni Buddha. The dharma successors of Hui-neng are as follows; Nan-yueh Huai-jang, Ma-tsu Tao-I, Pai-chang Huaihai, Huang-po Shi-yuan, Lin-chi I-hsuan, Hsing-hua Ts’ung-chiang, Nan-yuan Hui-yun, Feng-hsueh Yenchao, Shou-shan Sheng-nien, Fen-yang Shan-cha, Tz’u-ming Ch’u-yuan, Yang-ch’i Fang-hui, Pai-yun Shou-tuan, Wu-tsu Fa-yen, Yuan-wu K’o-ch’in, and Ching-shan Tsung-kao. 임제종, 조동종, 운문종, 위앙종, 법안종이다. 우리 스승 석가모니 부처님으로부터 삼십삼세 되는 육조 혜능대사 밑에서 곧게 전해 내려가니 남악회양, 마조도일, 백장회해, 황벽희운, 임제의현, 흥화존장, 남원도옹, 풍혈연소, 수산성념, 분양선소, 자명초원, 양기방회, 백운수단, 오조법연, 원오극근, 경산종고 같은 이들이다. Ts’ao-tung School Its dharma successors are as follows; Ch’ingyuan Hsing-ssu, Shih-t’ou Hsi-ch’ie, Yeh-shan Wei-yen, Yun-yen T’an-sheng, Tung-shan Liang-chieh, Ts’aoshan Tan-chang, and Yun-chu Tao-ying. 청원행사, 석두희천, 약산유엄, 운암담성, 동산양개, 조산탐장, 운거도응 같은 이들이다.
Its dharma successors are as follows; T’ien-huang Tao-wu, Lung-t’an Ch’ung-hsin, Te-shan Hsuan-chien, Hs ehfeng I-ts’un, Yun-men Wen-yen, Hsueh-tou Tsunghsien, and Tien-i I-huai. 설봉의존, 운문문언, 설두중현, 천의의회 같은 이들이다. Wei-yang School Its dharma successors are as follows; Wei-shan Ling-yu, Yang-shan Hui-chi, Hsiang-yen Chih-hsien, Nan-t’a Kuang-yung, P’a-ch’o Hye-ch’ong, Huo-shan Ching-t’ung, and Wu-chao Wen-hsi. 파초혜청, 곽산경통, 무착문희 같은 이들이다. Fa-yen School Its dharma successors are as follows: Hsuan-sha Shih-pei, Chi-tsang Kuei-ch’en Fa-yen Wen-i, T’ien-T’ai Te-shao, Yung-ming Yen-shou, Lung-chi Shao-hsiu, and Nan-tai Shou-an. 영명연수, 용제소수, 남대수안 같은 이들이다. Lin-chi’s shout and Te-shan’s staff wordlessly reveal the truth of our fundamental birthlessness, confirming it from top to bottom. These are two masters who had thoroughly attained great substance and great function, moving freely in all places. As a no-hindrance expedient means, they manifested themselves in bodily form, and shouldered the burden of passing on this tradition to now. In so doing, they preserved for our eyes and ears the sacred wisdom realm of Samantabhadra and Manjushri. And yet throughout all of this effort, in truth these two forces manifesting as great masters were, in form and essence, no more substantial than ghost. 다 나는 것 없는 도리를 철저하게 증득하여 꼭대기에서 바닥까지 꿰뚫었다. 큰 기틀과 큰 작용이 자유자재해서 어디에나 걸림 없고, 전신으로 출몰하며 온 몸으로 짐을 져 문수와 보현의 성인경계를 지키고 있다 할지라도, 사실대로 말하면 이 두 분(임제와 덕산) 또한 도깨비 됨을 면치 못할 것이다. The superior person beholds the Buddhas and Patriarchs as if he were spying an enemy. He knows that if, in his search for truth, he becomes to the Buddha, he is hindered by the Buddha. If he is attached to the Patriarchs, the Patriarchs hinder him. Whenever you seek something outside your own mind, everything is suffering. It would be far better to just have nothing to do! 그는 부처에게 얽매여 있는 것이다. 무엇이든지 구하는 것이 있으면 모두 고통이므로 일없는 것만 못하다. The sacred radiance of our original nature never darkens. It has shined forth since since beginningless time. Do you wish to enter the gate which leads to this? Simply do not give rise to conceptual thinking. 이 문안에 들어 오려면 알음알이 두지 말라. 법정스님 옮김 현각 스님 영역 <선가귀감(禪家龜鑑)> THE END 끝 |