普照 知訥과 霞谷 鄭齊斗의 工夫論에 대한 비교 연구

Abstract

This thesis compares and analyzes the performance theory of Seon Buddhism and Yangminghak[陽明學]. To this end, this thesis continued the discussion by focusing on Jinul [知訥] and Hagok [霞谷], and the results are as follows.
 First, Jinul [知訥] presupposes realization prior to practicing, but Hagok [霞谷] did not say that it was premised on experiences such as realization of one's own character in cultivation. In other words, Jinul [知訥] believed that prior to practicing, one must first have the experience of realization [先悟·解悟] that one's own disposition and the Buddha's disposition are no different. Because he saw it impossible to brush, find, or maintain his teeth without knowing what his character was. Meditation before realizing this is laborious and fruitless, says Jinul [知訥]. However, in the cultivation of Hagok [霞谷], there is no such premise as transcendental experience. This is because Hagok [霞谷] believed that humans can naturally practice the will of Heaven if they do not lose their character and keep it. Therefore, from the perspective of Hagok [霞谷], if there is no excessive greed, Si-Duan [四端] mentioned by Mencius [孟子] and Liang-Zhi [良知] spoken by Wang-Yang-Ming [王阳明] were naturally revealed.
 Second, the ‘ultimate purpose’ of the performative theories of the two characters is different. The purpose of the practice of Jinul [知訥] is to get rid of ignorance, to thin out the three poisons, and to solve the problem of life and death in the past. However, the purpose of Hagok [霞谷] cultivation is to guard against and eliminate excessive greed, to protect the original nature of the heart, to realize heavenly liabilities, and to achieve harmony in all things as a mediator between heaven and earth. In other words, if the practice of Jinul [知訥] is to solve the problem of life and death by realizing the truth and the principle of all things in the world by acquiring the wisdom of banya, Hagok [霞谷] is to inherit the will of heaven and fulfill it. Thus, although both figures were identical in their emphasis on inner practice, their purpose was different.
 Third, both ideas were considered as a method of performing not only internal performance, but also practical and external performance. However, there is a difference in the logic of the two practical implementation methodologies. Jinul [知訥] believes that wisdom can be obtained through the Buddha's deeds, but In Hagok [霞谷], an act such as Yukye [六藝] has a greater meaning as a check-and-training practice to check and control one's own mind. In other words, the Buddha's actions must be carried out together with the inner practice. By analogy, Seon meditation and the Buddha's actions are like the wings of a bird. The external practice of Hagok [霞谷] is like the knot of the internal training. By analogy, inner practice is like two legs, and external practice is like eyes. Therefore, the Buddha's actions of Jinul [知訥] have the meaning of the practice itself. And Hagok [霞谷]'s six Yukye [六藝] is to keep and confirm that one does not lose his pure heart.