Dao and Study
몇 해 전에 韓國哲學會의 「韓國思想의 創造」란 모임에서 美國에서 哲學教授로 있는 분이 哲學은 自己反省의 極致라는 발표를 한 일이 있다. 필자는 그 석상에서 哲學은 自己反省의 극치가 될 수 없고, 道가 바로 自己反省의 극치라고 했으나 충분한 공감을 얻을 수가 없었다. 東西哲學을 전공한 분들도 많았는데 적극적인 응원을 얻지 못했다.
A few years back at a gathering of the Korean Philosophical Society, a lecture was given with the title 'The Creation of Korean Thought'. An individual who had spent time in the United States working as a professor of philosophy made a presentation wherein he stated philosophy is the pinnacle of self-reflection(自己反省). From my seat I retorted it isn't philosophy, but Dao that is the pinnacle of self-reflection, however, others in attendance apparently didn't share my sentiments on the matter. Even from those with a background well versed in both Eastern and Western philosophy, no support was to be found.
東洋思想은 원래 道와 教를 구별한다. 道가 목표이고 教는 수단이다. 道는 淨心이요，正心이다. 教는 哲學이고, 學이고, 理論이다. 道는 現實이고 , 教는 概念化된 理論이고 , 現實을 가리키는 손가락이다. 栗谷의 「擊蒙要訣」에서도 첫째로 自身이 聖人이 되겠다는 뜻을 세우고 一步도 이 목표에서 후퇴해서는 안 된다고 (立志)했고, 둘째로 낡고 좋지 못한 습관을 뜯어 고치고 (革舊習), 세째로 讀書를 꼽고 있다.
The fact is that Eastern thought originally distinguished between 'Dao'(道) and 'Teaching'(教). Dao being the ultimate goal, whilst Teaching is seen simply as a means. Dao being a clean mind, an honest mind. Teaching is philosophy, learning and theory. Dao is reality whereas Teaching is conceptual theory; merely a finger pointing towards reality. In the chapter entitled "Jimengyaojue"(擊蒙要訣) by Li gu(栗谷) it is written, "An individual who has committed to becoming a sage(聖人) shall firstly not deviate one step from their chosen path (立志: to stand (firm) in meaning). Secondly, they shall grab hold of and fix one's anachronous and bad habits (革舊習). Lastly, they must read."
이렇게 우리의 傳統은 공부라 하면, 사람이 되는 것, 成熟된 사람, 人間이 본래 태어날 때 潛在的으로 가지고 있는 能力, 즉 性•佛性•天真을 實現하는 修練이고 人間이 天에 合하는 것이 목적이었다. 다른 活動은 이 目標를 達成하기 위한 방법 내지 수단에 지나지 않는다
If we say that our tradition is one of study, then our objectives are: to become human, to mature, and manifest all the latent capabilities we were born with. This last point must be taken as meaning or referring to the discipline that allows us to realize our true disposition (性), Buddah's disposition (佛性), our true mind (天真) as well as harmonizing with the heavens above (and everything below). All other actions are just means or methods used to attain such an objective.
中庸에 「天命之謂性 率性之謂道 修道之謂教 道也者 不可須臾離也 可離非道也」라고 말하고 있듯이 道는 본래의 性品으로 돌아가는 것이고 道를 닦는 것이 教다.
In "The Mean" the following well known phrase is written: 「What was commanded by the heavens is called one's disposition; taking command and leading oneself to one's original disposition is called Dao; the cultivation of Dao is called Teaching. That is Dao and to deviate from it is not allowed ; if it is, than it cannot be said to be Dao.」As it says, Dao is the return to one's original disposition and the cultivation of Dao is (by means of or through) Teaching.
이것은 西山大師의 禪教 統一論에서 지적했듯이 佛教의 목표는 佛心이 되는 것이고 大根機, 즉 儒教에서 말하는 生而知之者는 教인 佛經, 즉 佛語를 읽지 않고 바로 自己의 마음을 깨달아서 바로 佛心이 되지만 대부분의 사람들은 中根機，下根機, 즉 儒教에서 말하는 學而知之者 困而知之者에 속하기 때문에 佛語(佛經)를 통하지 않고서는 自己의 마음을 보게 되어 결국 佛心에 도달하는 것에는 다름이 없다. 이것이 禪是佛心 教是佛語라고 표현되고 있는 것이다.
This is observed within the great teacher Xishan's (西山大師) 'Treatise on Unifying Zen and Teaching' (禪教 統一論) where it is said that the objective of Buddhism is developing the mind of Buddha and 大根機. This denotes the Teaching (教) in Buddhist sutra or - in other words - the 'One who lives and thus knows' (生而知之者) that is spoken of in Confucianism. This is not to be confused with reading the word of Buddha, but on the contrary it signifies, through an awareness or becoming conscious of one's mind, the becoming or development of the Buddha's mind. However, whilst the majority of people are designated as 中根機 or 下根機 - or what Confucianism refers to as 'Those who learn and thus know' or 'Those who experience difficulty and thus know' (學而知之者 困而知之者), regardless of whether or not they utilize Buddhist classics, if they are able to at least come to see their own minds then it is no different than achieving Buddha's true mind in the end. This is expressed as 禪是佛心 教是佛語 meaning that Zen is the Buddha's mind; Teaching is the Buddha's word.
1973년에 피히트(Picht)는 韓國哲學會 초청으로 서울에서 한 「理論과 省察」(Theorie und Meditation)이란 講演에서 西洋文化는 自然과 人間, 社會와 文化를 파괴한다. 왜냐하면 西羊文化는 플라톤 이후의 形而上學에서 파생되었기 때문이요, 西洋의 科學도 西洋의 形而上學의 파생물이며 이러한 파괴 작용을 일으키는 원인은 西洋의 形而上學이 論理(Logik)라는 獨斷(Dogma)에 토대를 두고 있다는 사실에 있다고 지적했다.
In 1973, after accepting an invitation to come to Seoul at the behest of the Korean philosophical society, in a lecture entitled 'Theory and Meditation', Picht stated that Western culture has destroyed nature and humanity alongside society and culture. He went on to implicate Western culture itself as being the reason for this state of affairs since Western culture, as we know it, was derived out of the metaphysics of Plato onwards. Western science is, in addition, a derivative of Western metaphysics and the root cause of its destructive application lies in the fact that Western metaphysics is based upon the dogma of Logik.
말하자면 西洋의 形而上學이나 그의 파생물인 科學은 이론이기 때문에 真理가 아니며, 真理가 아니기 때문에 파괴 작용이 일어나는 것이다. 西洋의 形而上學의 위기는 현재 科學技術文明時代에서 地球를 지배하고 있는 科學는 基督教的이고, 西洋的인 形而上學을 통해서만 가능했고 이 유럽적고 기독교적인 主題는 전인류의 주제가 되었기 때문이라고 갈파했다.
그러면서 西洋式 思考方式인 理論的 合理的 사고 방식은 真理에 도달할 수 없으므로 真理에 도달할 수 있는 새로운 사고방식을 제안하면서 그것을 省察(Meditation)이라고 했는데, 어떻게 하면 이러한 사고방식에 도달할 수 있는가에 대한 방법의 제시가 없다. 이것은 마치 西洋의 實存思想이 죽음에 대한 공포 내지 불안을 지적한데 그치고, 이 불안을 해결하는 방법의 제시가 없는 것과 같은 선에서 정지해 버리는 것과 같다.
Thus, as the Western rational-theoretical way-of-thinking is incapable of stepping into truth, it posits a new way-of-thinking: meditation (省察；the most observing observation). However, no mention is given as to how one is supposed to set out upon this path of thinking in order to achieve it. This is no different than the fear or anxiety towards death that existential thought observes, but then abruptly falls silent about before it can provide any suggestion as to how one may attempt to relieve such anxiety.
真理에 도달하고 죽음에 대한 불안을 없애는 방법이 바로 東洋에서 말하는 修道인 것이다. 佛教에서 말하는 教가 理論이고 禪이 省察인 것이다. 理論이 學이고 省察은 道인 것이다. 哲學은 理論이기 때문에 道가 아니고 學이다. 소크라테스까지는 西洋哲學도 理論이기보다 道의 요소를 지니고 있었다는 것이 지적되고 있다.
The way towards stepping into truth as well as removing one's anxiety associated with death is none other than what is spoken of in the East as 'cultivating dao' (修道). In Buddhism, Teaching is theory whilst Zen is meditation. Theory is study whilst meditation is Dao. As philosophy is theory it cannot be Dao; it (referring to philosophy) can only be study. It must be made clear, however, that up until and including Socrates, Western philosophy, as opposed to theory, contained elements of Dao.
道
Dao
그러면 이러한 真理에 도달하는 사고방식을 획득하려면 어떤 방법, 어떤 과정을 밟아야 되는가?
So then, by which path and along which route must one traverse before one may enter into a way-of-thinking capable of stepping into truth?
真理에 도달하는 사고방식을 획득한 자를 儒家에서는 聖人이라고 하고, 佛教에서는 부처, 즉 覺者라고 하며, 道教에서는 真人이라고 한다. 그러면 이러한 聖人∙覺者∙真人이 되는 길은 어떠한 것인가?
In Confucianism one who has entered into a way-of-thinking capable of stepping into truth is called a sage or 聖人 whilst Buddha or 'the enlightened one' along with 'man in truth' are the respective designations used in both Buddhism and Daoism to describe the same individual. Thus one must ask: "Upon what path does one become a sage, enlightened one or man in truth?"
儒教에서는 人欲之私가 없어지면 되는 것이고, 佛教에서는 執着이 없어지면 되는 것이고, 老子에서는 有為가 없어지면 되는 것이고, 西洋의 精心分析治療에서는 주된 動機가 없어지는 것이고, 人間主義 心理學에서는 缺乏動機가 없어지는 것이다. 西洋의 精神分析이나 人間主義 心理學은 동양의 道처럼 높은 목표를 指向하지는 않지만 동일한 궤도에서 先後가 다를 뿐이다.
In Confucianism this path is achieved when an individual's private greediness is eliminated, whilst Buddhists say it is achieved when an individual's obsessions or attachments are eliminated. Laozi (老子) said it occurs when you eliminate your belief in 'formulaic relationships' (有為), whilst in Western psycho-analytic treatment it occurs when one's dominant impetus is eliminated and humanistic psychiatrists claim it is achieved when one's deficient impetus is eliminated. Whilst Western psycho-analysis or humanistic psychology doesn't aim towards such a lofty goal as the Eastern Dao, it is along the same route whilst only it's outward appearance differs.
이러한 性이나 覺, 無為나 精神分析에서의 自己實現 등 그리고 人間主義 心理學에서의 自己實現化는 이름만 다를 뿐이지, 같은 實物을 지칭하는 데 불과하다.
All of the aforementioned designations, from disposition to enlightenment, from no-form relationships to the self-realization of psycho-analysis and humanistic psychology are merely different in name - they all denote the same substance.
이러한 경지에 이르는 過程을 精神分析나 修道, 특히 佛教의 修道와 비교하면서 기술해 보기로 한다. 大慧禪師는 碍膺之物을 既除하면 覺이라고 했다. 이것은 精神分析에서 콤플렉스(complex)를 제거한다는 것과 통한다.
I will now attempt to describe and compare the psycho-analytic and (mainly) Buddhist cultivating of Dao in terms of courses that are capable of leading to the aforementioned borders (of mankind's potential). The Zen master Da Hui said that only after one has removed all 'true addictions' (碍膺之物) is one said to be enlightened. In psycho-analysis this is what would be accomplished through the elimination of one's complexes.
가슴에 거리끼는 物件, 즉 콤플렉스가 있으면 事物이 그러한 색채로 물들거나 歪曲되어 보인다. 그러므로 이런 것이 없으면 사물이 있는 그대로 드러난다. 말하자면 나의 마음이 現實을 있는 그대로 비쳐 준다.
If there is an object afflicting one's mind (碍膺之物), a complex in other words, then all objects and things become tainted and distorted through that cracked lens, so to speak. Therefore, if such an impediment were to be removed, all objects and things would thereupon appear just as they are. Simply put, one's mind would shine upon reality (thereby showing it) just as it is.
이것이 主客一致，天人合一，空，無為의 境地요, 聖人∙부처∙真人의 자리다. 흔히 參禪을 하는 데 360도를 돌아서 覺에 이른다고 한다. 이것은 西洋의 精神治療 과정에서 被治療者의 精神健康∙人格成熟이 이루어지는 과정을 비교해 보면 이해하기가 쉽다.
There are many terms used to indicate such a state: 'a congruence in subjective and objective realities' (主客一致), 'the fusion of heaven and man' (天人合一), 'space' (空), 'no-form relationships' (無為) are a few examples in addition to the designations of sage (聖人), Buddha, as well as 'man in truth' (真人). Frequently when engaging in Zen Buddhism there is talk of enlightenment being the culmination of rotating 360 degrees. When juxtaposed with the process of achieving a state of mental health and personal maturation in therapists, the meaning of the aforementioned '360 degrees of enlightenment' should become easier to comprehend.
서양의 精神分析에서 모든 人間은 神經症的 요소가 있다고 보는 것이 佛教에서 모든 人間을 眾生으로 보는 것과 같다. 眾生이란 말은 神經症(넓은 뜻에서)이란 말과 같다. 말하자면 모든 人間은 콤플렉스, 즉 碍膺之物이 있다는 뜻이다.
Just as Western psycho-analysis views every individual as possessing neurotic elements, in Buddhism they view every individual as a 眾生. 眾生 may be seen as being analogous with neurosis (at least in a broad sense). Simply put, every individual has a complex or a 'true addiction' (碍膺之物).
神經症은 自身의 절실하고 중요한 감정, 즉 사랑과 미움, 특히 미운 감정을 의식 밖으로 몰아내는 데 성공이 되어서 症狀이 나타난다. 말하자면 自己와 他人에게 이러한 감정을 은폐해서 나타나는 것이다. 그래서 儒家에서는 毋自欺를 강조하게 된다.
Symptoms of neuroses manifest themselves when an individual is successful in burying(?) one's root emotions - either feelings of love or hate, but in particular feelings of hate - into their unconsciousness. In other words, neurosis appears when an individual suppresses his or her emotions either towards others or themselves. Being cognizant of this fact, Confucianism has for many ages thus emphasized that individuals must be aware of and avoid self-deception (毋自欺).
精神治療가 마음속에 있는 그대로를 관찰해서 精神治療者에게 보고케 한다. 被治療者가 마음속에 있는 것을 성실하게 보고를 시작하면 처음에는 우리 어머니는 세상에서 가장 理想的이고 나를 지극히 사랑한다고 시작한다. 이것이 禪에서 말하는 0度 境界다. 그러나 어머니에 대한 感情을 세밀히 성실하게 관찰하게 되면 무언가 언짢는 감정이 있는 것을 발견한다.
Psycho-therapy seeks to have an individual observe exactly what resides in their mind to allow the psycho-therapist to catch a glimpse as well. At the outset, when a non-therapist first begins to sincerely reflect upon one's own inner mind and heart, there is typically a strong tendency to lovingly regard one's mother as the greatest, most exemplar figure in the world. This stage is what would be referred to as the 'Zero Degree' in Zen Buddhism. However, from the time when an individual begins to take heed of such feelings in a deeper and more nuanced manner, one discovers that not all is what one expected; feelings of ill will also exist.
이러한 감정을 계속 드러내면 나중에는 어머니를 죽이고 싶을 정도의 증오심이 끓어오준다. 말하자면 어머니가 원수가 된다. 이 境界가 參禪에서 말하는 180度 境界이고, 山이 山이 아니고 물이 물이 아닌 境界다. 처음에 出發한 0度 境界는 山이 山이고 물이 물이었던 것이 완전한 價值의 顛倒(전도)가 일어난다. 이러한 어머니에 대한 過去의 억압되었던 증오심을 다 표현하고 나의 진정한 감정으로서 받아들이고 왜 그런 감정을 품게 되었나를 이해하고 나면 어머니에 대한 좋은 감정만이 남게 된다.
As these emotions continue to manifest themselves, eventually murderous feelings of hatred towards one's mother manifest. At this point your mother has become your enemy. This stage is referred to as the '180 Degree' stage and is depicted metaphorically in the following poetic utterance: the mountain is no longer mountain, and water is no longer water. Compared this with when one was at the initial 'Zero Degree' stage where mountains were still mountains and water was still water. This second stage appears as a complete reversal of values. Only after expressing these hitherto repressed feelings of malice that the individual has held towards their mother and embrace their true emotions and feelings can an individual understand why they initially held such feelings in the first place. And it is from that point that they are left with nothing but positive feelings towards their mother.
否定的인 感情과 肯定的인 感情을 다 받아들이고 나면 이 境界가 360度 境界고, 出發點으로 돌아온 것이다. 다시 山이 山이고 물이 물이지만 0度에서 출발할 때의 山이나 물은 아니다. 0度에서는 있는 그대로의 事物이나 自己 他人 世界의 모습이 아니다. 360度를 돌아서 비로소 완전한 있는 그대로의 모습이 나타난다. 否定과 肯定, 陰과 陽, 그것이 現實이고 真理인 것이다.
This stage is known as the '360 Degree Point' where they can, owing to the fact that they have fully embraced their positive feelings as well as their negative feelings, come full circle returning to where they began: Zero Degree. Mountains are now again mountains, and water truly is water, however, they are not the same mountains nor is it the same water one knew or saw at the outset of Zero Degree. What was at the outset was not the appearance of beings, oneself, others or the world as they truly were. It is only upon (re)turning 360 Degrees that everything appears truly as it is. Negativity and positivity as well as concealment and unconcealment (yin and yang, 陰陽) are reality (manifest origin, 現實) and truth (aletheia, 真理).
理論과 現實 또는 真理와의 관계를 參禪에서 十種病을 對治하는 三玄門을 들어서 검토해 보는 것이 적절한 것 같다.
Taking together the relationship between theory, reality and aletheia in addition to the 三玄門 utilized as an alternative treatment (對治) for the '10 root afflictions' (十種病) in Zen Buddhism and examining them is, as I see it, appropriate at this juncture.
佛教에서는 말, 즉 概念이나 理論은 真理를 가리키는 손가락이다. 真理는 달(月)이고, 教는 손가락(指)이다. 三玄門이란 體中玄∙句中玄∙玄中玄을 말한다.
The words, or concepts and theories found in Buddhism are like a finger pointing towards truth (aletheia). Aletheia is the moon (月: the light that shines down illuminating what is and already has been), whilst Teaching is the finger. 三玄門 speaks of 體中玄, 句中玄 and 玄中玄.
體中玄은 佛教의 最高理論인 華嚴經의 教理를 완전히 概念的으로 이해하는 것이다. 다음 段階은 句中玄인데, 體中玄에서 佛教의 理論을 완전히 이해해도 아직 말이 있고 概念이 있고 생각이 붙어 있기 따문에 손가락을 보고 있는 셈이다. 소위 語路∙義路∙聞解思想이 있는 것이다. 科學이나 哲學 등 모든 學은 이 수준에 머물러 있는 것이다.
體中玄 is the absolute conceptual understanding of Buddhism's greatest theoretical work, the Huaan-jing 華嚴經, and it's teachings. The next stage, or 句中玄, is like the previous 體中玄 stage in the sense that it also completely comprehends Buddhist theory in words and concepts, however, since it is during this stage that an individuals own thoughts are attached, it is metaphorically seen to be the same as staring at one's extended finger that is pointing to something or someplace (as opposed to at what the finger is pointing at).* This is the path of speech (語路), the path of righteousness (義路) and an ideology of auditory understanding (聞解思想). Science, philosophy or any other study (學) is stuck at this level.
다음에 句中玄 또는 用中玄은 體中玄의 聞解思想을 없애기 위해서, 즉 概念理論을 떠나고 現實, 즉 여기 이곳 (here and now)을 가리키는 방법이다. 千七百公案 話頭 등 禪問答다. 佛法大意가 무엇이냐고 묻는다면 初玄門인 體中玄의 단계에서는 概念을 가지고 論하는 水準이모로 佛教의 理論을 가지고 답을 삼겠지만, 句中玄에서는 똥 막대기니 뜰아래 잣나무 등이란 대답으로 지금 이곳을 가리킨다. 개념을 떼어 버리고 현실을 가리키는 셈이다.
Next, as a method to signal the here and now, or in other words reality, 句中玄 or 用中玄, seeks to remove the ideology of auditory understanding (聞解思想), or depart from conceptual theory. This is the 'Zen question-response' (禪問答) that is exhibited in such examples as 千七百公案 話頭. When posed with the query as to what the grand meaning of Buddhist proscriptions (佛法大意) may be, those standing at the entrance of the dark gates (初玄門) as 體中玄 will merely reply utilizing the theories of Buddhism since they are of a level capable only of arguing through conceptualizations. Those along the path known as 句中玄 will reply by speaking through examples (e.g. a stick used to point out shit or the pine tree under the roofs ledge and so on). In other words they will indicate what is right here, right now. They have extricated themselves from concepts and are now pointing towards reality.
句中玄에서는 개념을 떼어 버리지만은 아직 말(言句)이 붙어 있다. 그러나 句中玄의 말은 현실을 가리키기 때문에 活句라고 하고, 體中玄의 말, 즉 華嚴經이나 八萬大藏經은 死句라고 한다. 다음의 門은 玄中玄에서 개념은 떼어 버렸지만 말이 남아 있기 때문에 말과 생각을 다 떼어 버리는 방법이다. 離言絕慮가 目的이다.
Along the way in 句中玄, whilst one may have extricated themselves from conceptions, they still remain attached to words (言句). Despite this, because the words spoken along the way in 句中玄 are pointing towards reality they are referred to as 'living words' (活句). On the contrary, words spoken in 體中玄, for example those found in the Huayan-jing or Bawandazang-jing (華嚴經 or 八萬大藏經), are called 'dead words' (死句). Passing through the next gate, or 玄中玄, this is the method in which one extricates oneself from words by tossing away the words that remain after previously freeing oneself from concepts but not words. The objective is to depart from words and end thought (離言絕慮).
佛教大意가 무엇이냐고 질문을 한다면 한참 동안 대답을 않은 良久, 전혀 대답을 않는 默然, 또는 다짜고짜로 몽둥이로 후려갈기는 桻, 또는 소리를 꽥 지르는 喝(할), 禪床 등을 치는 방법을 사용한다. 이것이 가장 으뜸가는 방법이다. 왜냐하면 석가모니가 깨달은 바는 모든 苦行이 다 소용이 없고, 내가 보고 있는 나나 他人世界가 내가 깨다고 있지 못한 내 마음을 投射한 錯覺이기 때문에 現實을 바로 보기 위해서는 내 마음을 돌이켜 비추어야 한다는 것이기 때문이다.
Thus when one is posed with the question of what the grand meaning of Buddhist proscriptions (佛法大意) is, instead of words, such methods as 'virtuous brevity' (良久) where no reply is provided for a long time, or 'tacit revelation' (默然) where no reply at all is provided, as well as the unexpected strike of a stick (棒), sudden screaming (喝) or the Zen-pedestal are utilized. This is the absolute pinnacle, but at the same time the most basic of all methods. The reason for this, as explained through the anecdotal realization of Shakyamuni goes as follows: Asceticism (苦行) in all its forms is of absolutely no use. This is due to the fact that the myself or anyone else that I may be looking at are both realities that I am unable to see clearly since what I see are merely the projected misapprehensions that stem from my unenlightened (or unconscious) mind. Therefore, in order to truly see reality as it is, I must reflect upon my mind throwing light upon it (and consequently on the reality that the mirror of my mind has projected it's light out upon everything).
즉 不取外相 自心返照가 八萬大藏經의 核心이다. 그러므로 佛教의 修道에서 특히 參禪에서 自心返照가 아닌 이상, 自心返照에 이르는 하나의 계단으로서의 價值 이외에 아무런 가치가 없는 것이다. 質問에 대해서 良久, 默然，桻，喝，擊禪床 등의 방법을 사용하면 自心返照를 하지 않을래야 하지 않을 도리가 없는 것이다. 되지도 않는 소리 말고 네 마음을 비추어 보라는 뜻이다.
This speaks towards the crux of the 八萬大藏經 that has been condensed as follows: 不取外相 自心返照. Therefore in the cultivation of Dao (修道) of Buddhism, and especially within Zen Buddhism, there exists no ideal above reflecting upon and lighting up ones mind (自心返照) and no value beyond the value in achieving 自心返照. There simply is no alternative to 自心返照 that is achieved through the employment of 良久, 默然, 桻, 喝, or 擊禪床 in response to any inquiry that may be made. The meaning of this is simply that, as opposed to uttering a sound - a sound that, to be clear as yet does not exist - one must instead attempt to shed light upon one's mind.
自心返照의 깊이를 「大乘起信論」에 나타나는 바로 보면, 모든 現象은 業識을 外部에 投射한 錯覺이다. 業識은 無意識의 밑바닥이다. 業識이 굴려서 (著者의 견해로는 抑壓이 되어) 轉識이 되고 轉識이 現識이 된다.
If one truly sees the depth of 自心返照 as it appears in the「大乘起信論」, one will come to understand that every phenomenon is merely a misapprehension that stems from the projection of one's karmic consciousness (業識) upon the external world. Karmic consciousness is the nadir of unconsciousness. When karmic consciousness is rolled (or in the opinion of this writer, when it is suppressed) 'rolled consciousness' (轉識) is the result and in turn rolled consciousness becomes 'manifest consciousness' (現識).
여기까지가 無意識이다. 現識으로부터 智識이 파생되고 智識에서 相續識이 파생된다. 智識과 相續識은 意識이다. 대체로 學은 智識과 相續識에 속하는 것이고 正見이 아니라 邪見, 즉 錯覺이다. 業識이 自覺이 되고 淨化가 되면 轉識∙現識 이하가 다 淨化다 되므로 내 마음은 맑은 거울과 같이 現實을 있는 그대로 비추어 준다. 이것이 부처의 境地다.
To make it clear, what has been discussed up until this point has been unconsciousness. From manifest consciousness 智識 is derived and 'inherited consciousness' (相續識) is derived in 智識.** 智識 and 相續識 are consciousness. Generally, study (學) is accepted as belonging to 智識 and 相續識, and it is not considered to be 正見 (meaning the wisdom to accurately judge the true appearance or content or (真相) of every existing formed or formless thing in the universe (諸法). Rather 邪見 (a distorted view that ignores karmic reason or 道理) is a misapprehension or an illusion (錯覺). Karmic consciousness becomes self-realization, and when catharsis takes place, specifically when catharsis occurs to 轉識 and 現識, the result is a mind that is similar to a spotless mirror in the sense that it lights up reality just as it is. This is the region of the Buddha.
부처 다음에 가는 菩薩은 業識이 완전 淨化가 되지 못하고 흔적이 남아 있으나, 이것을 自覺하고 轉識•現識이 되어서 投射되는 일이 없다. 이것은 西洋의 精神分析에서 성숙된 分析者는 主動機 (業識에 해당)의 흔적이 남아 있으나, 이것을 自覺하고 患者 治療에서 投射를 하지 않는다는 점과 일치한다. 그러므로 理論的이고 概念的인 思考 理論은 智識∙相續識에 머물러 있기 때문에 真理에 契合할 수가 없다는 것을 분명히 알 수 있다.
The stage prior to that of the Buddha is known as 菩薩 or bodhi-sattva, and its major difference when compared with the Buddha is that one's karmic consciousness has not undergone complete catharsis and as a result traces remain. That said, however, the individual at this stage apprehends this, 轉識 and 現識 form and projection no longer occurs. This stage is analogous with that of Western psycho-analysis wherein the analyst still possess traces of 'residing motivations' (主動機; analogous with 業識), however, this is apprehended and no projection occurs during patient treatment. Therefore, it should be quite apparent that conceptual theoretical thinking, owing to the fact that it resides within 智識 and 相續識, can never coincide (契合) within aletheia.
이렇게 哲學이 現在의 形態로서는 自己反省의 정도가 智識 이상 거슬러 올라갈 수가 없기 때문에, 自己反省의 극치가 되려면 修道가 되지 않으면 안 된다는 것이 명백해진다. 윌리엄 바렛도 東洋思想이 西洋哲學者에게 도움을 줄 수 있는 것은 플라톤 이래 西洋哲學이 갇혀 있는 概念의 감옥으로부터 해방을 시켜 준다는 점이라고 지적하고 있다.
It is in this way that philosophy in it's current form, due to the fact that the degree of self-reflection it is capable of achieving is no greater than that of 智識, and therefore in order to reach the pinnacle of self-reflection, it should be clear by now that it can only be brought about through the cultivation of Dao (修道). William Barlett pointed out that the contribution Eastern thought can make towards Western philosophers lies in the fact that it is capable of liberating them from the conceptual prison Western philosophy has been locked in from the time of Plato onwards.
結語
Closing Words
이상 哲學의 門外漢으로서 韓國의 思想界∙學界의 病弊를 서양의 精神分析과 東洋의 道를 공부하는 학도의 입장으로 몇 가지를 지적했다. 西洋哲學이 소크라테스 이전에는 道 요소가 우세하였으니까 그의 제자 플라톤 이후로 이론이 되어 버리고 나서는 實存哲學의 形態로서 道의 再生의 기미가 보인다. 우리는 이러한 歷史的 時點에서 피히트가 지적했듯이, 真理에 도달하는 사고방식인 道의 現代的 意義를 깊이 깨달아야 된다는 것을 절감한다. 哲學이 自己反省의 極致가 되려면 理論과 말, 概念으로부터 해방이 되어야 한다. 그것은 東洋思想의 공통적인 특징, 즉 理論은 現實을 가리키는 수단에 지나지 않으며 得意忘言이면 道易親인 것이다.
Above are just a few casual philosophical observations posited from from the perspective of a student of both Western psycho-analysis and Western Dao in regards to the ills currently afflicting Korean thought and academia. It is owing to the fact that within Western philosophy from the time of the pre-Socratics, elements of Dao were ascendent. However, following his pupil, Plato, metaphysics became enmeshed in theory; that is at least until the indicatory re-emergence of Dao appeared in the form of existential philosophy. It is incumbent upon all of us now at this pivotal point in history, that we bear in mind the observation made by Picht: we must fully comprehend the deep modern meaning of the way of thinking that is capable of entering into truth or aletheia: Dao. Philosophy, in order to achieve the highest pinnacle of self-reflection, must free itself of theory, words and conception. That is the shared characteristic of Eastern thought, namely that theory is merely a means to indicating reality and that it is only when one gains the meaning and forgets words (得意忘言) will Dao turn in closer with us (道易親).
이러한 理論과 現實(真理), 學과 道의 문제가 體와 用이 개념과 더불어 우리 나라의 學問, 특히 人文社會科學界에서 충분히 의견이 교환되어 밝혀져야만 우리 나라의 學界나 思想界，國民生活 전반의 혼란을 바로잡을 수 있을 뿐만 아니라, 현재 전인류가 당면하고 있는 가장 중대한 문제의 해결책을 열어 주는 것이라고 확신한다.
I am certain that in this manner, if the issues of theory and reality (truth or aletheia), study and Dao coupled as well as the concept of body and soul (體用) are brought together in a discussion wherein academicians - particularly those of whom hail from the humanity-social sciences - are able to satisfactorily exchange their views and shed light upon them, only then will we, the Korean nation, be able to grab hold of and steady the storm that has led our realm of study (學界), our realm of thought (思想界) and our way of life, at least partially, into the chaos it has found itself in. Moreover, we will be able to open up into the glow that will lead us on the path towards discovering the solutions regarding the biggest problems now plaguing all of humanity.
* A true point-of-view
** 智識: a term denoting an affect of consciousness that gives rise to distorted thoughts devoid of reason regarding objects, and the un-knowing of from whence, in every individuals minds, every object originates.
