姜甑山의 儒佛仙관과 神道사상- 趙鼎山의 「无極道」와 관련하여 - (Gangjeungsan’s viewpoint on three east religions and the thoughts of heavenly Tao - related with Cho Jeongsan's Mugeuk-do -)

서지정보

· 발행기관 : 한국도교문화학회
· 수록지 정보 : 도교문화연구 / 44호 / 143 ~ 171페이지
· 저자명 : 고남식

초록

조정산의 무극도는 증산을 신앙대상으로 하여 창건된 종단이다. 정산은 1909년 강증산의 천명을 받드는 봉천명(奉天命)으로부터 1958년의 정산의 화천(化天)까지 50년 동안의 포교공부를 통해 증산의 사상을 세상에 전해나가는데, 증산이 말한 「포교오십년공부종필」의 50년의 기간을 따른 행적이다. 증산은 천지에 존재하는 허무(虛無), 적멸(寂滅), 이조(以詔)를 받아 순차적으로 선불유가 그 작용을 하는 것으로 주장하는데 이러한 논리로 보면 관왕은 천지의 도솔(兜率)을 받아 이루어지며 허무, 적멸, 이조를 관장하는 것으로 볼 수 있다. 즉 유불선과 증산의 새로운 도(道)인 신도가 유기적 관계 속에서 연계되어 작용하고 있다. 전교는 순환론적인 세계관으로 인류사에서 정치와 가르침을 행했던 인물이나 종교사상이 시간의 주기를 따라 규칙적으로 탄생했음을 보여준다. 그리고 증산의 화천 후 종통을 이어 증산의 가르침을 펼친 정산의 전교 내용은 황제, 오제(五帝) 등의 상고 신교적(神敎的) 통치와 가르침 그리고 불 유 기독교 등을 펼친 석가, 공자, 예수와 그들 가르침의 주기적 전파를 적고 있다. 무극도(无極道, 1925) 이전에 발표된 전교(1923)는 야소교를 마지막으로 이전 원(元) 4617년의 기간을 마무리 한다. 무극도는 증산의 종통을 계시로 받아 포교 50년간의 공부를 하고 있는 정산에 의해 창도된다. 전교에서 초통은 신도(神道)의 기간이고 중통과 계통은 유불선이 유행하던 기간이다. 이어 창도된 무극도는 중통과 계통의 기간에 유행한 유불선을 이어 그 정수를 반영해서 교리를 세운 종단이다. 전교에서는 대표적으로는 선(仙)과 관련해서는 황제, 불(佛)과는 석가, 유(儒)와는 공자 등이 순차적으로 등장하는데, 선불유가 포태양생욕대를 따라 연차적으로 작용하여 관왕을 이룬다는 증산의 관왕론과 이론적 기반을 같이 한다. 무극도가 창도된 것은 종교의 창시자들이 불 유 서교의 가르침에 통한 이들을 내어 인류 역사 속에 계속적으로 그들의 가르침을 전하나 아직 세상에 이상세계가 이루어지지 못했기 때문이며 증산의 관왕론을 맞춘 신도로서의 의미가 있다. 정산이 창도한 종단인 무극도는 증산의 신도를 이룬다는 성격을 갖고 있다.

영어초록

Jeung-san appointed new religious leaders of Confucianism, Buddhism, Zen, and Western religion and carried out the work of Reordering of the Universe that sought for unifying human civilization as one family according to the Principle of Gwan-wang(law of adulthood).
Cho Jeong-san's Mugeuk-do(无極道, 1925) was a religious order that also worshiped Kang Jeung-san. Cho Jeong-san spread the thought of Kang Jeung-san through the work of propagation for 50 years from 1909 when he received the heavenly mission to the date he passed into heaven in 1958. This achievement of his was previously told by Kang Jeungsan as "Completion of 50-year-work of propagation".
Kang Jeung-san claimed that the thoughts of Zen, Buddhism, and Confucianism were activated in turn when each of them met the energy of Futility, Annihilation, and Documented statement(以詔) respectively. With this in regard, the law of adulthood is led by Heavenly order and considered to take charge of Futility, Annihilation, and Documented statement. This indicates that the thoughts of Confucianism, Buddhism, and Zen and the new Shindo(Divine Law) of Kang Jeung-san are organically interrelated in action.
『Jeon-gyo』 shows the world view of circulation that the advent of historical figures and religious thoughts followed the regular cycle of time during the human history. In 『Jeon-gyo』 that was announced in 1923 before the foundation of Mugeuk-do, the time frame is largely divided in three phase of Cho-tong, Jung-tong, and Gye-tong. Cho-tong was the time of Divine Law(神道) and Jung-tong and Gye-tong was the time when Confucianism, Buddhism, and Zen had influence in the world. Mugeuk-do, a religious order founded afterward, applied the essence of Confucianism, Buddhism, and Zen into its teachings. In 『Jeon-gyo』, Yellow Emperor shows up as the representative of Zen, then Shakamuni as the representative of Buddhism, and Confucius for Confucianism, all of them in a time order. This has the same theoretical foundation as Kang Jeung-san's Law of Adulthood, which says Zen, Buddhism, and Confucianism in successively The fact Cho Jeongsan(鼎山, 1895~1958) established Mugeuk-do has the meaning that three east religions (Confucianism, Buddhism, Taoism) and west religion (Christianity) could not succeed to make world Utopia anymore and so actualize the heavenly Tao as a Ripeness of Three-Religion(冠旺) which Gangjeungsan(1871~1909) created. Mugeuk-do which Jeongsan established has the charcteristics of succession and achievement of heavenly Tao which Gangjeungsan (1871~1909) created. The fact that the statue of the Buddha in Maha-Temple(摩訶寺) lower one's head alluded Jeongsan’s Mugeuk-do reached a higher state of consciousness than Buddihism. Not only the statue of the Buddha in Maha-Temple but also a Chinese poem written by Jeungsan and Jeungsan shows the implication of Maha-Temple heavenly scheduled work has the symbolism that Mugeuk-do, which were established by Jeongsan as a legitimate successor of Jeungsan, is the religious order which unfold Jeungsan’s heavenly Tao.
Jeungsan emphasized people should participate Chenjigongjeong(天地公庭,heavenly and earthly works) as human beings before Mugeukdaeun(无極大運,blissful programme of endless and limitless fortune) is unfolded. Mugeukdo Jeongsan launched shows the meanning and the reason of emphasize of Jeungsan by passing the knowhow to attain the stage of Do-Tong-Gun-Ja (道通君子, the perfection of man with spiritual enlightment). Jeongsan’s moral lesson on method(法方) of practicing religious principle to dicipline is based on Jeungsan’s Chenjigongjeong to attain the stage of Dotonggunja . Jeongsan, as the Daedoomok(大頭目, those who reform everything against heaven and earth) who received knowhow to attain the stage of Dotonggunja illuminated method of practicing religious principle and missionary work, which are related with Taoistic spiritual enlightment.
The fact Cho Jeongsan established Mugeuk-do has the meaning that three east religions (Confucianism, Buddhism, Taoism) and west religion (Christianity) could not succeed to make world Utopia anymore and so actualize the heavenly Tao as a Ripeness of Three-Religion which Gangjeungsan(1871~1909) created.

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