Abstract:

Unbong Taeji's Treatise on the Nature of the Mind was composed during an interesting period of Korean history when Buddhism was suppressed under the political and ideological dominance of Neo-Confucianism. The treatise, nonetheless, entered the mainstream Neo-Confucian discourse and espoused the superiority of the Buddhist system of thought over Neo-Confucianism. It was done by skillfully reformulating the Confucian debate on the Limitless and the Supreme Ultimate into a Buddhist debate of the One Mind and inherent enlightenment of the human mind, the main doctrine of the Awakening of Mahāyāna Faith. Furthermore, Unbong enlisted the One Nature-Numerous Natures debate to emphasize the importance of individual natures within the oneness of inherent nature. From the works of Unbong, there is a strong sense that there were movements among monks who were intent on proving the superiority of Buddhism over Neo-Confucianism, at least as a system of thought that more accurately represented reality. Within the greater socio-political context, Unbong's arguments represented Buddhism as a tradition that was able to stand its hermeneutical ground against Neo-Confucianism. It was a display of self-confidence amongst the monks in their Buddhist tradition of thought in the latter half of the Chosŏn period.

摘要：

文峰大治的《思想的本质》是在朝鲜历史的一个有趣时期撰写的，当时佛教在新儒家的政治和意识形态统治下受到压制。尽管如此，论文还是进入了新儒学的主流论述，并拥护了佛教思想体系相对于新儒学的优越性。这是通过将儒家关于无限和至尊至尊的辩论重新巧妙地重构为佛教关于一心思想和人类心灵固有启蒙的辩论，这是《摩Mah迦那信仰的觉醒》的主要学说。。此外，安邦参加了“一种自然-众多自然”的辩论，以强调固有自然统一性内的个体自然的重要性。从Unbong的作品中，有一种强烈的感觉，即僧侣之间存在着一些运动，这些运动意在证明佛教优于新儒学，至少作为一种更准确地表示现实的思想体系。在更广泛的社会政治背景下，翁邦的论点将佛教表示为一种传统，能够在其诠释学基础上反对新儒家。在朝鲜时期后半段，这是僧侣们对佛教思想传统的自信展示。