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成校珍 건국대학교 1978 論文集 Vol.7 No.1
Laotse made a study of the political and social problems but Changtse laid stress on the private religious spirit. Changtse ignored not only artificial courtesy but also education. The problems put forth by Changtse can be resolved into three areas; inactivity, purity and modesty. His insight becomes evident in his three chapters entitled Chemul (濟物) Yangsaengju (養生主) and Soyoyu (逍遙遊). In viewing the world from the point of view of creation he saw no consideration of merit or demerit, or life or death. His ideal was to rise above the world which was a kind of transcendentalism. The principle of identity is the closest to the thought of Changtse. The character of his theory lay emphasis on the conscious admiration of natural greatness, necessary liberty, optimism, negative judgment, the respect of the individual and the unlimited aspiration of man. Changtse's thought had three main concepts as its base: ① All truth was to be found in the creation. ② One found meaning in life only through the rejection of the world and worldly things and return to nature. and, ③ The humbling of self. By his faithfulness to this philosophy of life he was able to discover the perfection of self through the natural form and state. He held himself aloof from the demands of the ago, from having to decide between right and wrong, good and evil, beauty or ugliness, and truth or falsehood. He lived as though there was no time or space. He admired a profound idea and his life and thought stemmed from this basic pure understanding of the natural state from which he did not depart in his teachings. This understanding of nature can be seen in his writings of which some examples follow: Water is weak but it can overcome fire. The fallen tree is not cut down but continues to live. The imprudent man huts a high opinion of himself but he is disregarded by others. All living life is a natural phenomena. Creation is a reality. The human being is a small part of this whole universe. Heaven and earth are the roots and the trunk of the tree whereas mortal man is the branches and the leaves. Creation is a continuous process without a beginning or an end. His philosophy was that humbleness was the most important character of man. This ideal thought and action was in the final analysis the result of the weak being able to overcome the strong. He said that man was not to boast of his wisdom and virtue; Hot to desire praise and acclamation. The strong man does not return evil for evil, and the man who appears weak is strong in the end. The ideal philosophy of living is to be unselfish. He always tried to search for the self and its meaning in the natural, created universe. Nature is beyond the knowledge of man, he maid, and integrity is the beat policy. Abundance is no sooner incurred than all is lost. One should not be overly concerned about having sufficient food and clothing and shelter because it is often through their deprivation that one may achieve moral superiority of thought. He taught the ideal of the absolute mind and liberated thought. Virtue is born of integrity. The human being originally has the instincts of appetite and passion. The abandonment of worldly desires increases one's character. Changtse was characterized by his simplicity, humbleness, modesty and weakness which attitudes promoted his interests. His thought was very similar to the teachings of Jesus. All nature was like a mother. Human beings ale born dependent on the earth for sustenance, just as the earth is dependent on the rain and the sun. In the end humans return to the bosom of the earth from which they came. This earth or nature is the ultimate reality or truth.
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成校珍 대구효성가톨릭대학교 1996 연구논문집 Vol.53 No.1
Es gab eine groβe Person in Konfucianismus in der Zeit Zwischen Koryo-Dynastie und Chosun Dynastie. Er war Hoejai Annhyang. Er fuhrte Chusaahs Lehre in Koryo Dynastie ein. Sechs Sch ler sammelten sich um ihn. Der beste von ihnen war Baikihjeung. Er berlieferte Ikjai Lee seine Lehre. Diese Lehre bekam Leesaek durch Leekok berliefert. Das Wesen der Annhyang's Lehre liegt mehr in der praktischen Ethik als in der Weltanschauungslehre. Damit hat Anhyang die Konfuzianistische Lehre Wieder belebt. Doch hat Annhang wenige Werke berlassen. Annhyangs Ahnentafelhof liegt in Young-pung, Sunnhieng, Baekwoondong Sosu-Gedenkhalle. Annhyang hat einen entscheidenden Einfluβ darauf ge bt, dass sich die Lange Tradizion des Buddhismus ins Konfuzianismus um-wandelt. Damit wurde Annhyang zum Bahnbrecher des Koreanischen Konfuzianismus der Neuzeit.
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成校珍 대구효성가톨릭대학교 현대사상연구소 1997 현대사상연구 Vol.7 No.-
끝으로 黃金千兩이 未爲貴요, 得人一語가 勝千金이라 하였으니 信者大本은 孝當竭力의 定礎라는 의미에서 사음 孟郊의 遊子吟이라는 漢詩로써 총 結論으로 삼겠습니다. 慈母手中線은 遊子身上衣라 臨行密密縫은 意恐遲遲歸라 難將寸草心으로 報得三春暉라 사랑스런 어머님 손길 바늘 실은 遊學을 떠난 아들 몸 위의 옷이라 행차에 임해서 꽁꽁 꿰맨 것은 어머님 뜻에 자식이 늦게 돌아올까 싶어서라 마디 같고 풀잎 같은 자식의 마음으로 석 달 봄볕 같은 햇빛(사랑)을 보답하기는 어려운 것이로다. 내가 마땅히 할 도리는 무엇인가? 大學이란 책에 物有本末, 事有終始라 했으니 學問보다 더 소중한 것은 자식으로 태어나 感恩을 잊지 말아야 할 것이요, 한 권의 책보다는 한 줄기 애틋한 마음씨가 바르지 않고서는 아무것도 소용이 없다는 말입니다. 이웃사랑 나라사랑, 자식사랑 부모사랑 모두가 한 줄기의 진리 속에서 이루어진다는 것을 말씀드리면서 緖頭에서 말씀드린 意識의 출처와 내 생명의 원천이 산천초목 지수화풍에 있음을 밝혀 드리고자 尹柱逸저 반야심경강의에 있는 말씀을 인용하여 보았습니다. 기왕 이 세상에 태어나 살아가는 동안 누구를 만나든지 기쁨을 주고자 원한다면 「不心」(謙不之心) 이것 말고 또 무엇이 있겠습니까. 내가 작아 보이면 저 쪽에 그렇게 싫어하지는 않을 것입니다. 그래서 泰山雖高나 松下立이요, 滄海云心이나 沙上浮라는 것입니다.
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