송정산(宋鼎山)의 『수심정경(修心正經)』에 나타난 내단적(內丹的) 수행이론 - 제3장 명연기방법을 중심으로 -
The Study on the Theory of Naedahn Practice Appeared in Sooshimjunggyung - Focused on the 3rd Chapter, the Method of Myungyunkee –
원불교사상과 종교문화
2009, vol., no.42, pp. 69-100 (32 pages)
UCI : G704-002009.2009..42.004
발행기관 : 원광대학교 원불교사상연구원
연구분야 : 인문학 > 종교학
김수인 /Kim, Su-in 1
1원광대학 박사과정
초록 열기/
본 연구는 원불교의 2대 종법사인 정산 송규(1900-1962)의 『수심정경』의 성립배경과 내단적 수행이론을 제3장 명연기방법을 중심으로 고찰하였다.
먼저, 『수심정경』의 성립배경을 살펴보면 송나라 말에 영보파 정사초가 지은 『태극제련내법』이 우리나라에 유입되어 음양학파인 이옥포에 의해 가감되어 『영보국정정편』으로 이어졌다. 그 후, 정산 송규는 이를 유가⦁불가⦁도가의 회통적 성격을 추가 보완하여〮『수심정경』으로 정립하였다. 그로인해『수심정경』은 수양서이자 내단서의 면목을 갖추게 되었고 성명쌍수적인 관점에서 유⦁불⦁선의 회통적 성격을 띠게 되었다.
『수심정경』의 제3장 명연기방법론은 실질적 내단수련의 과정과 내용을 담고 있다. 특히 다음의 일곱 가지의 수행이론을 통해 구체적이고 실질적인 내단적 수행방법을 강조하고 있다.
- 첫째, 감리교구론은 수화이기를 내단수련의 근원적 원리와 수행이론의 핵심으로 밝히고 있다.
- 둘째, 외련지법론은 수심공부에 관련된 것으로 수승화강의 수련에 앞서 마음단련을 하기 위해서는 먼저 몸을 잘 보존해야 함을 강조하고 있다.
- 셋째, 내련지법론은 원불교 단전주선의 실행지침으로 단전주선의 실행방법을 밝히고 있다.
- 넷째, 명공충실론은 연정화기의 과정으로 몸수련인 명공부의 중요성을 나타내고 있다.
- 다섯째, 성공개오론은 단전주선의 결과로서 정신적인 깨달음이 열리는 과정을 묘사하고 있다.
- 여섯째, 금기론은 초학자들이 수련하는 과정에서 주의할 사항들을 제시하고 있다.
- 일곱째, 정정론은 수도인들이 가져야 할 마음가짐과 수련에 대한 기본 과정, 목적, 가치 등을 밝히고 있다.
『수심정경』은 다른 내단서와 달리 수련의 원리, 실행과정, 수심에 대한 부분, 몸공부인 명공과 마음공부인 성공에 대한 부분, 그리고 수양의 체득인 정정의 원리까지 자세히 설명하고 있음을 알 수 있다.
즉, 『수심정경』은 유·불·선을 회통한 새로운 수련서로서의 큰 의미가 있다고 할 수 있겠다. 앞으로도 『태극제련내법』과 『수심정경』에 대한 연구가 계속적으로 이루어져 그에 대한 가치가 더욱 드러날 수 있기를 제언한다.
This study examined the background of the Sooshimjunggyung, which was written by the second Jongbubsah, Jungsahn Songkyu(1900-1962), along with the theory of Naedahn practice, by focusing on the third chapter of the Sooshimjunggyung, the Method of Myungyunkee. In terms of its background, the Taegukjaeryunnaebub, written by Jungsacho of the Yungbo school in the late Song Dynasty, spread to Korea, and then was adapted into the Youngbogookjungjungpyun by Lee Oak Poe of the Yin and Yang school. Jungsahn Songkyu then transformed it into the Sooshimjunggyung by integrating its ideas with those of Confucianism, Buddhism, and Taoism. The Sooshimjunggyung thus became a book about practice and of Naedahn, with a special focus on integrating the three religions from a Sungmyungssangsoo point of view. The third chapter of Sooshimjunggyung, the Method of Myungyunkee, specifically described the courses and the contents of Naedahn practice. In particular, it emphasized the specific and practical methods of Naedahn practice through the following seven theories of practice.
First, Ghamreegyogooron clarified the notion of Soohwaeegi(the conception of water and fire as two energy flows) as a fundamental principle of Naedahn practice, and as an essence of its practical theory. Second, Woiryunjeebubron, which was about Sooshimgongboo(preparations for one’s mind to begin practice), emphasized the necessity of developing the body as part of the process of first cultivating one’s mind before engaging in the practice of Sooseunghwaghang (ascending the water energy and descending the fire energy). Third, Naeryunjeebubron manifested the method of Dahnjunjoo meditation as a practical guide to Won-Buddhism and Dahnjunjoo meditation(Resting in the Elixir Field Method). Fourth, Myunggongchoongshilron presented the importance of Myunggongboo(practice for developing one’s body) as a process of Yunjunghwaki. Fifth, Sunggonggaeohron described the process of enlightenment as a result of Dahnjunjoo meditation. Sixth, Gumkiron presented the precautions for the beginners while doing the practice. Seventh, Jungjungron described the practitioners’ attitude of mind and the basic process, purpose, and value of the practice.
Unlike other Naedahn books, the Sooshimjunggyng clearly explained the principles and processes of practice, the preparations necessary for one’s mind to begin practice, Myunggongboo (practice for developing one’s body) and Sunggongboo(practice for cultivating one’s mind), and a part of the principles of Jungjung(a state of stability and calmness), which is achieved by cultivating the mind. It can be concluded that the Sooshimjunggyng made a significant contribution as a practical guide to integrating Confucianism, Buddhism, and Taoism with those of Won-Buddhism. It is recommended that more studies on the Taegukjaeryunnaebub and the Sooshimjunggyng should be done to distinguish their values.
This study examined the background of the Sooshimjunggyung, which was written by the second Jongbubsah, Jungsahn Songkyu(1900-1962), along with the theory of Naedahn practice, by focusing on the third chapter of the Sooshimjunggyung, the Method of Myungyunkee. In terms of its background, the Taegukjaeryunnaebub, written by Jungsacho of the Yungbo school in the late Song Dynasty, spread to Korea, and then was adapted into the Youngbogookjungjungpyun by Lee Oak Poe of the Yin and Yang school. Jungsahn Songkyu then transformed it into the Sooshimjunggyung by integrating its ideas with those of Confucianism, Buddhism, and Taoism. The Sooshimjunggyung thus became a book about practice and of Naedahn, with a special focus on integrating the three religions from a Sungmyungssangsoo point of view. The third chapter of Sooshimjunggyung, the Method of Myungyunkee, specifically described the courses and the contents of Naedahn practice. In particular, it emphasized the specific and practical methods of Naedahn practice through the following seven theories of practice.
First, Ghamreegyogooron clarified the notion of Soohwaeegi(the conception of water and fire as two energy flows) as a fundamental principle of Naedahn practice, and as an essence of its practical theory. Second, Woiryunjeebubron, which was about Sooshimgongboo(preparations for one’s mind to begin practice), emphasized the necessity of developing the body as part of the process of first cultivating one’s mind before engaging in the practice of Sooseunghwaghang (ascending the water energy and descending the fire energy). Third, Naeryunjeebubron manifested the method of Dahnjunjoo meditation as a practical guide to Won-Buddhism and Dahnjunjoo meditation(Resting in the Elixir Field Method). Fourth, Myunggongchoongshilron presented the importance of Myunggongboo(practice for developing one’s body) as a process of Yunjunghwaki. Fifth, Sunggonggaeohron described the process of enlightenment as a result of Dahnjunjoo meditation. Sixth, Gumkiron presented the precautions for the beginners while doing the practice. Seventh, Jungjungron described the practitioners’ attitude of mind and the basic process, purpose, and value of the practice.
Unlike other Naedahn books, the Sooshimjunggyng clearly explained the principles and processes of practice, the preparations necessary for one’s mind to begin practice, Myunggongboo (practice for developing one’s body) and Sunggongboo(practice for cultivating one’s mind), and a part of the principles of Jungjung(a state of stability and calmness), which is achieved by cultivating the mind. It can be concluded that the Sooshimjunggyng made a significant contribution as a practical guide to integrating Confucianism, Buddhism, and Taoism with those of Won-Buddhism. It is recommended that more studies on the Taegukjaeryunnaebub and the Sooshimjunggyng should be done to distinguish their values.
키워드열기/닫기 버튼
정산, 수심정경, 수승화강, 내단수행, 단전주선.
Jungsahn, Sooshimjunggyung, Sooseunghwaghang, Naedahn Practice, Dahnjunjoo Meditation.
