금강산의 의미 변화와 儒者의 시선

Abstract

Geumgangsan was famous for being published in Buddhist scriptures and all spots of Geumgangsan contained stories related Buddhism. Confucianists kept critical distance with recording monks’s mention in Yusangi(遊山記: the visiting records of mountain). Methods of critical recordings in Yusangi were divided to three types. The first method was that confucianists recorded only criticism without or simply recording Buddhism contents told by monks. The second was that they recorded Buddhism contents all the detail with positive criticism. The final was that they relatively recorded Buddhism contents in details with simple criticism. While the first method was intensive criticism without recording contents regarding nonsense, the second method was positive criticism because it minutely recorded nonsense contents to criticise all the details. In standard of criticism, the first and second methods were intensive and positive, and in standard of delivering narrative, the second and third were positive. As a result, minute recording and positive criticism brought outcomes which volumized Geumgangsan, then they brought effect to make clear images of Buddha land. The critical recordings of Geumgangsan visitors made cracks to Buddha land images of Geumgangsan with logically criticising illusion of making Geumgangsan to Buddha land since Goryeo dynasty. In addition, confucianists squeezed into the cracks and wanted to make space of Confucianism as their world. However, confucianists choose the method which definitized difference between object and subject in the course of constructing subject so the images of Geumgangsan as Buddha land more cleared and became affluent. This paper paid attention to the confucianists’ sight in Geumgangsan Yusangi and searched critical records made by various types. Also critical records of confucianists were more and more clear, which more helped Geumgangsan made Buddha land. While this fact became a paradox, what these records plentiful delivered to meanings of Geumgangsan to later generation was confirmed. In addition, meaning changes of space according to period were made by intersecting and antagonism of each other’s sight. Stories which were made by monks of Geumgangsan bumped into the power of Yusangi which was made by confucianists, so meanings of Geumgangsan became more plentiful, constructed and enriched. This paper confirmed these facts.