풍류도로 본 우리 고유철학사상 - 난랑비서, 일연의 삼성기), 한단고기 삼일신고를 중심으로 - = Our unique philosophical thought as seen in Pungnyu-do - Focusing on Nanrang-Beseo, Il-yeon's Samseonggi, Handangogi, and Samilshingo -

다국어 초록 (Multilingual Abstract)

We have our own philosophical ideas. This was called Pungryu(風流) as a Hyeonmyojidop(玄妙之道) by Choi Chi-won. The country mentioned in the country that has hyeonmyojido refers not only to Silla, but all countries in our history Since God’s city, Baedalguk of King Hanungcheon[桓雄天王의 神 市倍達국], Dangun Joseon(檀君朝鮮).
In order to reveal a unique philosophical thought, the meaning of uniqueness must first be revealed. To be unique means to be unaffected by external influences. In terms of timing, it can be seen as the beginning of rice farming, which seems to have started the community culture in earnest by the Korean people. At this time, it is about 15,000 years ago based on the Soro-ri rice seed in Chungcheongbuk-do(忠淸北道).
Pungryu(風流) is said to be the virtuous Tao[玄妙한 道], but the virtuous is indefinable, unpredictable, and indescribable. It seems to be caught, but it doesn't. Pungryu(風流) is the flow of wind and water. The wind is there, but it is invisible. it can't catch. We can't figure out where it's coming from and where it's going. Also, if the water is clogged, it will return. it do not resist.
it is soft no jamming And it is like the sea that embraces everything. In this respect, the wind is a subtlety.
The wind, on the other hand, is a yang energy[陽氣] and belongs to fire.
Water is yin energy[陰氣]. Water and fire are opposites. Pungryu(風流) means the harmony and unity of these two extremes. It crosses the boundaries of water and fire and returns to one.
Pungryu(風流), which includes the three religions of Confucianism, Taoism, and Buddhism, is condensed into Jeobhwagunsaeng(接化群生). To come into contact with God means to be holistically and fundamentally transformed by contact with God. The primary meaning of Jeobhwa(接化) of Jeobhwagunsaeng(接化群生) is that God descends on the subject who will perform Jeobhwagunsaeng(接化群生), and the self disappears as an individual and is reborn as a divine being. Jeobhwagunsaeng(接化群生) contains the life idea of breaking down the boundary between you and me and becoming one with everything in the universe. Gunsaeng(群生) refers to all things, including humans and other living things as well as inanimate objects. Seeing this way, the true meaning of Pungryu(風流) can be preserved.
Jeobhwagunsaeng(接化群生) embraces the ideology of Hong-ig-ingan(弘 益人間) and Jeobhwagunsaeng(接化群生). Hong-ig-ingan(弘益人間) means to greatly benefit the human world. This is not a selfish idea that it is okay to destroy natural objects other than humans and only benefit humans.
Benefiting humans also has material benefits. However, it makes human beings who suffer from conflict and division a being as bright as light through nature. So it frees you from pain. This means that one grain descends deeply [一神降衷]. This is to realize [吾心卽汝心], the One Almighty God who has already descended over our heads and is serving [侍天]. And when it is in this state, it is possible to influence the human world with the principle of Han Alnim[ 一神] and greatly benefit it [弘益人間].
「Illyeon's Samsung Ki 一然의 三聖記」contains the idea of transcendence as our own philosophical thought. After praying for the bear to become a human, she ate only the mugwort and garlic that King Hanung-cheon[桓雄天 王] gave her in a cave in the dark, and endured it until she became a human.
A bear transcends a human.
Hwan-ungcheon-wang(桓雄天王) is the sky, the bear is nature (earth), and DangunWanggeom(檀君王儉) is human. DangunWanggeom(檀君王儉) was born with the heavenly King Hanungcheon as his father and Ungnyeo as his mother. In the human being called Dangun Wanggum, the two extremes of heaven and earth that cannot meet each other become one [人中天地一]. It is the starting point of Pungryu-do(風流道) in that heaven, earth and man are one.
Pungryu...

참고문헌 (Reference)

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21 "천부경"

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24 "용담유사"

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31 "삼국유사"

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33 "삼국사기"

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36 "동경대전"

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