退溪學派의 『小學釋義』 一考

Abstract

In the study of Classical Classics, ‘Seokui’ was treated as an important part of the translation of the Classical Classics. 『Gyeongseoseokui』 made in this way was used as an important translation material for Eonhae. Looking at this, there is a sufficient possibility of existence of ‘Sohakseokui’ who would have provided the environment in the process of making 『Sohakeonhae』. Based on this, this paper paid attention to the study of ‘Sohakseokui’, which was excluded from Toegye's 『Gyeongseoseokui』 and 『Sohakeonhae』. Materials that can discuss this include 「Sohakgangrok written by Mulam Kim Ryeong (1549~1594) and 「Sohakseokui」 written by Hangye Oh Seongi(1630~ 1703), a later scholar. In 「Sohakgangrok」 and 「Sohakseokui」, the main text and commentary of 『Sohak』 were interpreted with Seokui, Toegye's method of interpreting the scriptures. The basic commentary referred to JeongYoo's 『Sohakjipseol』, which recorded Zhu-hui's interpretation as an important commentary. In addition, in order to clarify the meaning of the text, the errors in the annotations were checked and corrected, and the same views were submitted to establish an agreed theory. In all of these conclusions, 「Sohakgangrok」, which was organized after receiving 『Sohak』 lessons directly from Toegye, and 「Sohakseokui」, which seems to have been passed down as a family academic tradition in the family of Toegye's school, are almost identical in content. This shows that ‘Sohakseokui’ was transcribed and handed down among the students. These two books can find the prototype of Toegye's standard lecture on the interpretation of 『Sohak』. Therefore, the significance of these two books, 「Sohakgangrok」 and 「Sohakseokui」, is that Toegye's 『Sohakseokui』 can be presumed to have existed.