中論은 龍樹(Nagarjuna. A.D. 150)가 600부의 般若經의 주요 思想을 집대성하여 27품에 500송의 게송으로 요약한 명문이다. 이는 일체 제법을 연기적 관점에서 무자성의 절대적 의미를 추구하여 진여자성을 자각의 입각처로 유도하는 이론적 극치이다. 언어는 의미를 전달하는 도구로써 의미가 전달되면 언어의 의무는 끝난 것이다. 의미의 실용을 마음이 실현하는 것이다. 선은 언어의 극단에서 의미를 참구하여 깨닫는 실천이다. 용수는 중국 선종에서 인정하는 초조 마하가섭을 이는 제14대의 조사이다. 중국의 조사선과 화두선은 격외의 문구를 사용하여 언어적 구조로서는 이해할 수없는 언어다. 오직 언어라는 도구를 통해 제시된 화두의 의문을 마음으로 內觀하여 의미를 증득하는 것이 깨달음이다. 龍樹가 中論에서 제기한 절대 부정적 논리는 중국 선종에서 화두라는 현실적 문제로 전환되어 깨달음의 수행방법으로 실현되었다. 번뇌를 소멸하면 곧 열반이다. 삿된 마음이 파척되면 바른 진리가 실현된다. 화두는 삿된 망상을 깨뜨리는 도구다. 즉 사견을 타파하여 정견을 실현함은 무명을 타파하여 반야의 지혜를 실현함과 같다. 그러므로 용수의 中論은 선수행을 통하여 깨달음을 향하여 실천되고 있다고 할 수 있다.

The Madhyamaka Kārikā of Nāgārjuna consisted of 500 stanzas in 27 chapters. It has been known to be one of the best theoretical summary of the 600 volumes of the wisdom sūtras. In this text, Nāgārjuna clarifies the absolute absence of intrinsic nature within all dharmas from the perspective of dependent origination so that one can eventually realizes the true intrinsic nature of all things. In this aspect, language could only be a means to deliver a certain message of which its role will ends after the delivery completed. Within the Seon tradition, the mind is the key to actualize such message. In this respect, seon could be said to practice at the edge of language in order to realize the true meaning of the intrinsic nature both within us and above the whole universe. According to the Chan (Chinese equivalent of Korean Seon) tradition, Nāgārjuna was regarded as the 14th Chan Master in the tradition lineage starting from Mahākaśyapa. The languages used by Chinese Chan tradition cannot easily be understood from the normal linguistic structure. Through the doubts from the paradoxical question delivered by means of language, seon meditation pursuits the realization of the meaning of the true nature. In my opinion, the paradoxical question used within the Chan tradition could be in the line of the utilization from the absolute negative logic used by Nāgārjuna in his Madhyamaka Kārikā and in use of the practising method of the Chan meditation. Nirvana could be defined as the destruction of defilements, while the truth could be realized through the cessation of the spoiled mind. The paradoxical question could be the best means to destroy such spoiled delusion. By establishing the right view through destroying biased views, one can not only destroy ignorance but one can also realize the perfect wisdom. In this respect, one can safely say that the theoretical aspect of the Nāgārjuna's Madhyamaka Kārikā can be practiced through the seon meditation methods.

The Madhyamaka Kārikā of Nāgārjuna consisted of 500 stanzas in 27 chapters. It has been known to be one of the best theoretical summary of the 600 volumes of the wisdom sūtras. In this text, Nāgārjuna clarifies the absolute absence of intrinsic nature within all dharmas from the perspective of dependent origination so that one can eventually realizes the true intrinsic nature of all things. In this aspect, language could only be a means to deliver a certain message of which its role will ends after the delivery completed. Within the Seon tradition, the mind is the key to actualize such message. In this respect, seon could be said to practice at the edge of language in order to realize the true meaning of the intrinsic nature both within us and above the whole universe. According to the Chan (Chinese equivalent of Korean Seon) tradition, Nāgārjuna was regarded as the 14th Chan Master in the tradition lineage starting from Mahākaśyapa. The languages used by Chinese Chan tradition cannot easily be understood from the normal linguistic structure. Through the doubts from the paradoxical question delivered by means of language, seon meditation pursuits the realization of the meaning of the true nature. In my opinion, the paradoxical question used within the Chan tradition could be in the line of the utilization from the absolute negative logic used by Nāgārjuna in his Madhyamaka Kārikā and in use of the practising method of the Chan meditation. Nirvana could be defined as the destruction of defilements, while the truth could be realized through the cessation of the spoiled mind. The paradoxical question could be the best means to destroy such spoiled delusion. By establishing the right view through destroying biased views, one can not only destroy ignorance but one can also realize the perfect wisdom. In this respect, one can safely say that the theoretical aspect of the Nāgārjuna's Madhyamaka Kārikā can be practiced through the seon meditation methods.

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nAgArjuna, madhyamaka kArikA, emptiness, wisdom, seon, seon master, ganhwa meditation