선불교에 대한 주희 비판의 철학적 함의

Abstract

This paper examines how Zhu Xi’s (朱熹) critique of Chan Buddhism played a crucial role in the formation and systematization of his philosophy. Although deeply engaged with Buddhist thought in his youth, Zhu Xi turned to Confucianism under the guidance of his mentor, Li Tong (李侗), and adopted a critical stance toward Buddhist philosophy. His critique primarily targeted the widely popular Chan Buddhist practices of the time, particularly kanhua Chan (看話 禪) and mochao Chan (默照禪). Chan Buddhism emphasized intuitive enlightenment through meditative inquiry and inner tranquility through seated meditation. However, Zhu Xi criticized these approaches for neglecting systematic self-cultivation and moral practice. Zhu Xi argued that kanhua Chan became overly attached to huatou (meditative topics), fixating on intuitive enlightenment and thereby failing to thoroughly investigate the essence of human nature. He noted that this approach focused excessively on the workings of phenomena without uncovering the fundamental principle (li, 理) of human nature. Similarly, he criticized mochao Chan for overemphasizing seated meditation, which could result in detachment from the moral practices that arise through interactions with the external world. Zhu Xi maintained that human nature, often distorted by the turbidity of qi (氣, material force), requires logical inquiry and gradual cultivation to be properly understood and refined. Zhu Xi further contended that Chan Buddhism’s intuitive approach overly emphasized instantaneous enlightenment, failing to resolve the tension between the human mind (renxin, 人心) and the moral mind (daoxin, 道心). He stressed that systematic cultivation and inquiry were necessary to achieve a deep understanding of human nature. Through the core Neo-Confucian practices of qiongli (窮理, investigating principles) and jujing (居敬, maintaining reverence), Zhu Xi believed that individuals could gradually recover their innate nature and develop a moral self. For Zhu Xi, qiongli was the process of exploring the principles inherent in things to reveal the underlying li of human nature, while jujing referred to an inner discipline that eliminated mental disturbances. These practices, combining moral action with theoretical inquiry, represented the distinctive framework of Neo-Confucianism and fundamentally contrasted with Chan Buddhism’s emphasis on immediate enlightenment. Zhu Xi’s critique of Chan Buddhism extended beyond religious debate. It not only pointed out the limitations of Buddhist philosophy but also served as a foundation for systematizing and deepening the traditional Confucian theories of self-cultivation. Zhu Xi argued that Chan Buddhism’s focus on intuitive enlightenment was incompatible with Confucianism’s goals of moral practice and societal harmony. By addressing these limitations, Zhu Xi elevated Confucianism to a new philosophical dimension, establishing the unique academic framework of Neo-Confucianism.