허응당 보우(虛應堂 普雨)의 ‘일정(一正)’과 주자(朱熹) 이기심성론(理氣⼼性論) 구조의 비교 - 본체 ․ 심성 ․ 수양의 회통을 중심으로 -

초록

Weon heesoo·Ven JeongDo(Seowangmo) This study compares Heo Eung-dang Bowu’s (Hŭŭngdang Powu, 1510–1565) theory of Iljeong (一正) with Zhu Xi’s (1130–1200) theory of Li–Qi–Mind–Nature (理氣心性論), in order to explore the possibility of convergence between Buddhist and Confucian perspectives on the philosophy of mind and nature. Bowu regarded Il (一, the One) as the ontological essence (Che, 體) and Jeong (正, the Right) as its moral manifestation (Yong, 用), interpreting the mind (Sim, 心) as both the source of the cosmos and the field of moral realization. In contrast, Zhu Xi emphasized the harmony of the Moral Mind (Dao sim, 道心) and the Human Mind (In sim, 人心) within the dual structure of Li (principle) and Qi (vital force). Analyzing their systems through the triadic correspondence of Il–Li (本體), Jeong–Sim (心性), and Pyŏngsang sim–Gyŏ gyeong (修養), this study reveals that Bowu’s non-dual (bul i, 不二) approach transforms Zhu Xi’s ethical metaphysics into an experiential ontology of moral practice. The findings demonstrate that Bowu’s Iljeong philosophy unifies being and practice, enlightenment and conduct, offering a paradigm of moral realization that bridges Buddhist intuition and Confucian rationality within East Asian thought.

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