삼봉 정도전의 벽이단론과 그 해석 문제 - 심문천답과 심기리편을 중심으로

Abstract

This thesis focuses itself on understanding of anti‐heresy view of Early Chosun Neo‐Confucianism ‐ viewpoint of Confucianism toward Buddhism and Taoism. More specifically, this thesis discusses the criteria and of heresy while focusing on the understanding of Sambong Jeong, Do‐Jeon (1342~1398), who contributed to foundation of Chosun dynasty. Jeong, Do‐Jeon's writings on philosophy, economics and politics, political exclusion of Buddhism, and his writing on criticism of Buddhism show different attitudes. Former studies suggested that Jeong, Do‐Jeon criticized Buddhism and Taoism. However, this theory would like to add another view point that Jeong, Do‐Jeon also suggested harmony and tolerance. The contemporary reaction of buddhists shall also be given in this theory. Through this study, it can suggest a way to solve religious conflicts and make harmony by re‐interpreting religious conflicts of past, as well as ruminate the meanings of anti‐heresy of Neo‐Confucianism in current society's view Anti‐heresy of Neo‐Confucianism is a view point that excludes heresy to protect the original. Anti‐heresy, which developed in early Chin dynasty (an ancient Chinese empire) by Confucius, became magnified in Neo‐Confucianism while criticizing Buddhism and Taoism. Scholars of Neo‐Confucianism in late Korea dynasty and Chosun dynasty used anti‐heresy in political and scholarly matters. Jeong, Do‐Jeon was representative scholar of anti‐heresy. His writings also are considered representative books of Early‐Chosun anti‐heresy, especially focusing on criticizing Buddhism. Jeong, Do‐Jeon aimed for ideal society where ideas of Neo‐Confucianism are realized. He strictly applied such ideas in founding principle, national system, and culture. As Neo‐Confucianism of Chinese Song dynasty focused on criticizing Buddhism and Taoism, Jeong, Do‐Jeon kept the criticism. However, his first two writings have certain issues on being classified as anti‐heresy writings. That is because the two books rather focus on enlightenment and convergence instead of exclusion. Nevertheless, the two books are considered as anti‐heresy writings because Kwon, Keun judged so in his annotation and preface. Sim‐Mun‐Chun‐Dab(心問天答) is a book of question and answer, not inter‐criticism between Buddhism and Confucianism. This book actually criticized personal desires that set national security and stability of people’s lives away. Therefore, this book is a book that focuses on criticizing people who follow personal desire and set Confucian principles away. Sim‐Ki‐Li‐Pyeon(心氣理篇) was thought of as the first major criticism toward Buddhism and Taoism as it was written after Jeong, Do‐Jeon’s exclusion of Buddhism in 1391. However, this book is rather a book of enlightenment than a book of criticism. Sim, Gi, and Ri represent Buddhism, Taoism, and Confucianism respectably. This book was composed of three chapters, which are Sim‐Nan‐Ki(心難氣), Ki‐Nan‐Sim(氣難心) and Li‐Yu‐Sim‐Ki (理諭心氣). The chapters’ contents are Criticism of Taoism by Buddhism, Criticism of Buddhism by Taoism, and Enlightenment of Buddhism and Taoism by Confucianism. Therefore, the book is about leading Buddhism and Taoism toward Confucianism by converging them in the view point of Confucianism. Bul‐Ssi‐Jab‐Byeon (佛氏雜辨) is a book that criticizes Buddhism, and was written only a little prior to his death. However, due to political reason, this book was not published for certain period of time. Although it has the form of criticism of Buddhism, the content actually focuses on criticism of negative phenomenon of Buddhism rather than the theory and concept of Buddhism. Thus, it would be more valid to regard criticism of Buddhism as what was derived from realistic and political reason for tactical purposes. Therefore, it is more valid to regard this criticism as what was overestimated due to Jeong, Do‐Jeon’s political standpoint. Also, such evaluation was more from Kwon, Keun’s annotation and preface, instead of from the book’s original message. It would be more likely to understand that Jeong, Do‐Jeon rather tried to find way to keep Taoism and Buddhism in check, and make way to future together in harmony. There is an idea that the three books have in common, which is that Confucianism is a theory of loyalty and pursuits live principles, and the that heresy is bounded to gain and loss and pursuits hollow ideas. In general term, heresy that he suggested seems to be Taoism and Buddhism from historical background. However, heresy can be any group that focuses on profit instead of loyalty, and fixed principle instead of live principle. From such view point, it can be considered that his criticism not only was made toward Taoism and Buddhism, but Confucianism itself was also target of criticism.