동학의 ‘수도’와 ‘개벽 운동’ — 불교적 관점을 중심으로 —

Abstract

Whereas Donghak has generally been understood in a Confucian context, this study reinterprets it from a Buddhist perspective, comparing and contrasting Donghak thought with Buddhism. First, to examine Donghak training and the Gaebyeok movement, several prerequisites for Buddhist training are discussed: ‘non-action and transformation (無爲而化),’ ‘origin and phenomenon (不然其然),’ and ‘logic of going and coming back (無往不復).’ Then the text of Dongkyeongdaejeon (東經大全) is reviewed, examining the trends in translation, interpretation, and correction. By comparing it with “the theory that nothing moves (物不遷論)” of Seungjo (僧肇), I try to shed light on the principle of ‘Muwiihwa, (無爲而化: transformation through non-action)’. I also analyze ‘Bulyeongiyeon (不然其然: origin and phenomenon)’ as interpreted by Lee Don-hwa and Kim Ji-ha. If Muwiihwa is understood as the cosmic reality, the reincarnation of all things and the nature of human beings, then Bulyeongiyeon can be seen as expressing the essence of all things, and Muwangbulbok (無往不復) as expressing thecirculation and creativity of the universe. Su-un said that Hanulnim is no different from the human mind, and empha- sized the training of Susimjeonggi, which protects the original mind. This study illuminates the difference between ‘training to protect the mind (守心)’ and ‘training to cultivate the mind (修心),’ and the Donghak method of meditation is examined from a Zen Buddhist perspective. Su-un’s remarks clearly link the Gaebyeok movement with training. In his view, it is only by cultivating truth and virtue through the practice of Susimjenggi (守心正氣) training that a new world and can be created and its benefits enjoyed.