清虛休靜儒佛會通論的特點及意義—以〈儒家龜鑑〉為主=Characteristics and Significance of Cheongheo Hyujeong(清虛休靜 s Confucianism-Buddhism convergence theory: Focusing on "The Mirror of Confucianism(儒家龜鑑 )"
清虛休靜=Cheongheo Hyujeong; 儒家龜鑑=The Mirror of Confucianism; 儒佛會通論=Confucianism-Buddhism convergence theory; 中庸=The Doctrine of the Mean; 朱子學=Neo-confucianism
Cheongheo Hyujeong(清虛休靜 , 1520-1604)was a monk in sixteenth-century Joseon who made significant contributions during the Imjin War(壬辰倭亂 ), and was respected by both Confucian and Buddhist, and worked hard to integrate the Zen and non- Zen Buddhist sects. Cheongheo Hyujeong wrote "The Mirror of Three Teachings(三家龜鑑)" to explore the convergence of Confucianism, Buddhism, and Taoism. "The Mirror of Confucianism(儒家龜鑑)" is one of the articles, which shows Cheongheo Hyujeong's understanding of Confucianism and his consciousness of Confucianism-Buddhism convergence. This paper examines the characteristics of Cheongheo Hyujeong's Confucianism-Buddhism convergence theory through "The Mirror of Confucianism," which explains his understanding of "The Doctrine of the Mean(中庸)" and compares it with that of Zhu Xi, and characterizes the relationship between its content and Zhu Xi's study. Firstly, Cheongheo Hyujeong's Confucianism-Buddhism convergence theory is different from previous discussions, reflecting the political and religious environment and ideological background of Joseon at that time. When Cheongheo Hyujeong lived, the Joseon court implemented policies to promote Buddhism, and Buddhism was in a relatively prosperous period, while Confucianism in Joseon was more deeply involved in discussions of Neo-confucianism. The academic environment at that time was not that Confucianists unilaterally rejected Buddhism, but that disputes arose between Confucianists and Buddhists. Therefore, Cheongheo Hyujeong did not need to deliberately refute Confucianists' anti-Buddhist arguments, but directly explored the characteristics of Confucianism, attempting to break down the boundaries between Confucianism and Buddhism. Secondly, when explaining "The Doctrine of the Mean," Cheongheo Hyujeong partly adopted the theoretical system of Zhu Xi, but his specific discourse was different. In "The Mirror of Confucianism," Cheongheo Hyujeong not only discusses the original text of "The Doctrine of the Mean," but also refers to Zhu Xi's commentary of "The Doctrine of the Mean." When explaining "The Doctrine of the Mean," Cheongheo Hyujeong quoted Zhu Xi's words and also used Zhu Xi's "Jujing(居敬) " method and the ideology of distinguishing between already manifested(已發) and unmanifested(未發). However, Cheongheo Hyujeong 's discourse was not entirely consistent with Zhu Xi's study. Cheongheo Hyujeong distinguished between the manifested and the unmanifested based on the "one thought(一念)" and his discourse almost omitted issues related to rites, music, punishment, and politics, nor did he discuss the "probe the principle(窮理)" method. Lastly, Cheongheo Hyujeong guided the convergence of Confucianism and Buddhism through the content of "The Doctrine of the Mean." Cheongheo Hyujeong's discourse on "The Doctrine of the Mean" almost focuses on the issue of cultivating the heart, and he links its content with "The Supreme Ultimate(無極而太極 )." Cheongheo Hyujeong combines the "Doctrine of the Mean" of the psychology with the "The Supreme Ultimate" of the cosmology, advocating that the root of the universe is in my mind. It can be seen that Cheongheo Hyujeong combines the Buddhist concept of "the mind" with the Co
