藕益智旭의 『中庸直指』에 나타난 ‘中和’, ‘時中’ 함의 고찰 ― 藕益과 朱子의 ‘中庸’ 확장 의의 (A Study on Implications of ‘Zhonghe (中和)’ and ‘Shizhong (時中)’ in 『Zhongyongzhizhi (中庸直指)』of Ouyi Zhixu(藕益智旭))

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초록

Implications of ‘Zhonghe (中和)’ and ‘Shizhong (時中)’ interpreted by Ouyi Zhixu in Buddhist logic are as follows, compared to those in theories of Zhuxi Studies.
To summarize the key of Ouyi Zhixu interpretation which is entirely different from that of Zhuxi Studies, he perceived the fundamental significance of ‘Zhong (中)’ as the primary noumenon that gives way to all things in the universe (萬有). Given that the notion ‘He (和)’ was defined as ‘Yixiuhexing (以修合性, united with one’s nature through self-discipline)’, its ideal is referred to as return to the realm of Buddhism (還歸法界).
Thus, Zhuxi Studies interprets ‘emotions not arisen yet (未發之中)’ as neither biased nor inclined (不偏不倚) and smoothly blended in between the heaven and the earth (渾然中處), which serves as both the nature of heaven’s will (天命之性) and the primary noumenon of the truth (道). In addition, ‘Zhongjiezhihe (中節之和)’ mentions the relation between noumenon (體) and action (用) as neither excessive nor lacking (無過不及), nothing contrary or wrong (無所乖戾) and truth lying in following one’s authentic nature (率性之道). Regarding the notion of ‘Zhong in emotions of joy, anger, sorrow and pleasure not arisen yet (未發之中),’ Zhixu recognizes ‘not arisen yet (未發)’ as ‘not reached (不到),’ the notion ‘Zhong’ as ‘things as they are (眞如)’, ‘joy, anger, sorrow and pleasure’ as ‘futility in truth (妄法) of blinded to Buddhist truth (無明)’ and the idea of ‘neither reached nor changed’ as ‘unchangeability (不變).’ Furthermore, Zhuxi perceives ‘He (和)’ in ‘Zhonghe (中和)’ as restrained emotions and ‘harmony (調和)’ in which nothing is contradictory or conflicting while Ouyi assumes ‘He (和) of Zhongjie (中節)’ originates from ‘circumspect discipline even in solitude (愼獨)’ and interprets ‘He (和)’ as ‘concord’ or ‘correspondence’, which means reconciliation and convergence and also as ‘return to tathagatagarbha (如來藏, things in their nature).’ Zhixu’s consciousness does not mean a vertical relationship that heaven and earth are parents of all human beings but faithfully follow the doctrine of everything depends on one’s mind (一切唯心造), which suggests that my mind generates all things in the universe. For this reason, Ouyi’s notion of ‘Shizhong (時中)’ is interpreted as benefit for all human beings (自利利他), which ultimately aims for every ordinary person to be enlightened with Buddhist truth.

영어초록

Implications of ‘Zhonghe (中和)’ and ‘Shizhong (時中)’ interpreted by Ouyi Zhixu in Buddhist logic are as follows, compared to those in theories of Zhuxi Studies.
To summarize the key of Ouyi Zhixu interpretation which is entirely different from that of Zhuxi Studies, he perceived the fundamental significance of ‘Zhong (中)’ as the primary noumenon that gives way to all things in the universe (萬有). Given that the notion ‘He (和)’ was defined as ‘Yixiuhexing (以修合性, united with one’s nature through self-discipline)’, its ideal is referred to as return to the realm of Buddhism (還歸法界).
Thus, Zhuxi Studies interprets ‘emotions not arisen yet (未發之中)’ as neither biased nor inclined (不偏不倚) and smoothly blended in between the heaven and the earth (渾然中處), which serves as both the nature of heaven’s will (天命之性) and the primary noumenon of the truth (道). In addition, ‘Zhongjiezhihe (中節之和)’ mentions the relation between noumenon (體) and action (用) as neither excessive nor lacking (無過不及), nothing contrary or wrong (無所乖戾) and truth lying in following one’s authentic nature (率性之道). Regarding the notion of ‘Zhong in emotions of joy, anger, sorrow and pleasure not arisen yet (未發之中),’ Zhixu recognizes ‘not arisen yet (未發)’ as ‘not reached (不到),’ the notion ‘Zhong’ as ‘things as they are (眞如)’, ‘joy, anger, sorrow and pleasure’ as ‘futility in truth (妄法) of blinded to Buddhist truth (無明)’ and the idea of ‘neither reached nor changed’ as ‘unchangeability (不變).’ Furthermore, Zhuxi perceives ‘He (和)’ in ‘Zhonghe (中和)’ as restrained emotions and ‘harmony (調和)’ in which nothing is contradictory or conflicting while Ouyi assumes ‘He (和) of Zhongjie (中節)’ originates from ‘circumspect discipline even in solitude (愼獨)’ and interprets ‘He (和)’ as ‘concord’ or ‘correspondence’, which means reconciliation and convergence and also as ‘return to tathagatagarbha (如來藏, things in their nature).’ Zhixu’s consciousness does not mean a vertical relationship that heaven and earth are parents of all human beings but faithfully follow the doctrine of everything depends on one’s mind (一切唯心造), which suggests that my mind generates all things in the universe. For this reason, Ouyi’s notion of ‘Shizhong (時中)’ is interpreted as benefit for all human beings (自利利他), which ultimately aims for every ordinary person to be enlightened with Buddhist truth.

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