白文寶의 性理學 受容과 排佛論

Abstract

淡庵 白文寶 (1303 - 1374)는 高麗後期 새로운 정치세력으로 부상한 初期新興 儒臣의 일원이었다. 그는 性理學을 수용하여 당시의 사회·경제적 모순을 해결하려 하였으며, 社會의 指導理念으로서 한계를 드러내고 있던 佛敎를 비판·극복하려 하였다. 本稿는 白文寶의 性理學 受容과 佛敎觀 분석을 통하여 성리학 초기 수용단계의 理想的 特徵 및 高麗 末期 排佛論과의 관계를 살펴 보고자 하였다. 白文寶는 佛敎와 대립되는 性理學論 世界觀을 형성하였으며, 名分論的인 秩序가 확립된 堯·舜의 理想社會를 지향하였다. 이러한 經世意識은 당시 高麗社會의 矛盾을 해결하고자 하는 改革意志로 연결되었고, 이의 실천을 위한 전제로서 자신의 道德的 完成을 기본 목표로 하는 實踐·倫理的 성격의 단계적 修養論을 수용하였다. 따라서 新興儒臣으로서 백문보는 이러한 성리학적 인식기반을 토대로 당시 權門世族과 결탁하여 사회·경제적 모순을 야기시킨 佛敎를 비판하였다. 그는 불교를 闢異端論에 입각한 反功利사상으로 규정하여 이미 성리학 수용 초기부터 排佛論的인 입장을 견지하였다. 그리하여 度牒制의 실시 및 經筵제도의 活性化를 통해서 국가財政의 확보와 支配秩序의 안정을 추구하였다. 이러한 佛敎批判은 보다 구체적인 社會의 풍습을 변화시키려는 것으로 발전하였다. 三年喪의 시행 및 家廟制의 설립을 통해서 당시 佛敎의 윤리적 타락상 및 문란해진 사회질서를 性理學的 社會倫理로 정착시키려 하였다. 白文寶의 불교비판의 기본노선은 宗敎로서의 佛敎와는 달리 經世濟民의 實學인 性理學으로의 전환을 통해서 와해되어가는 고려를 재정비·유지하려 하였다. 그러나 이러한 改革論은 시대적 조건의 미성숙으로 좌절되었으며, 恭讓王代 急進改革派 儒臣에게서 실효를 거두게 되었다. 鄭道傳·尹紹宗은 보다 철저한 排佛論을 전개하여 이데올로기 변혁사상 및 王을 儒敎로 계도시키고자 하였다. 그리고 白文寶의 禮制改革論은 그의 門入인 李崇人·尹紹宗과 趙浚·鄭夢周등 朱子學的 新秩序 수립을 바라는 新興儒臣들에게 영향을 미쳐 法制化되기에 이르렀다. 따라서 排佛論을 하나의 思想運動으로 볼 때, 성리학 수용 초기 人物인 白文寶의 佛敎觀 및 禮制改革論이 高麗 末期 排佛論의 先驅로서 그 영향을 미치고 있음을 엿볼 수 있었다. 아울러 新興儒臣들의 정치적인 成長과정이 바로 排佛論의 발전단계와 어느 정도 일치해 가고 있음을 파악할 수 있었다.;Dam Am (淡庵) Paek Moon Bo (白文寶) was one of a new official class (Sadaebu) that appeared as a new political power group in the late Koryo dynasty. He tried to solve many social, economical contradictions and to criticize and overcome the Buddism, which revealed the limit as a leading ideology and social throught at that time, by accepting neo-confucianism. This thesis considers its ideological characteristics in the early phase accepting neo-confucianism and its relation with anti-buddism in the late Koryo dynasty by analyzing the neo-confucianial thought and view of buddism of Paek Moon Bo. Peak Moon Bo learned from Paek Yi Jung (白□正), Kwon Bo (權溥), who transferred neo-confucianism to Koryo, so he formed a neo-confucianial world view confronted with buddism. And he intended to the ideal society same as that of Yo (堯), sun (舜) period which moral justificative order was established. This sense of administration was developed to will of reform for solving the social contradictions at that time, and as a prerequisite he accepted a gradual moral training, which had some characteristics of practical morality based on maral perfection of self. Therefore, Paek Moon Bo as a new official class criticized buddism which caused social, economical contractions in conspiracy with a group in power in view of his neo-confucianial recognition. He standed in a point of anti-buddism from the beginning of accepting neo-confucianism and defined buddism as a anti-Kongli (反功利) based on the theory of heresy exclusionism. Then he pursuited security of national finance and stability of governing order by activating Kyoun Youn (經筵) system. Basic principles of Paek Moon Bo′s anti-buddism were readjusting and sustaining Koryo dynasty being collapsed by turning to neo-confucianism. This theory of reform influenced a certain measure upon the policy on political reform of king Kongmin (恭愍王). But his theory was very progressive in comparison with others at that time, so it was frustrated owing to immunity of periodical environments. As a result, his theory succeeded to radical reformers gave satisfactory results in the period of King Kong Yang (恭讓王) when the new official class was in rapid growth. Paek Moon Bo′s thought of anti-Kongli developed to revolutionary idea of Yi-Li (義理) by Chung Do jun (鄭道傳) And Yun So Jong (尹紹宗) made a statement of the pedagogy according to Kyong Youn System and then developed a more progressive anti-buddism for guiding king to new-confucianism. Paek Moon Bo′s criticism on buddism spread to the point of pursuing a more concrete change on social life and norm. He tried to set buddistic ceremony on mourning and sacrifice to rights by neo-confucianial social ethics, ie, he wanted to solve the moral corruption of buddism and confusion of social order by neo-confucianial ethics. And his theory of reform on Ye (禮) system influenced upon his scholars Lee Sung In (李崇仁), Yun So Jung (尹紹宗), Cho Jun (趙浚), Jung Mong Ju (鄭夢周), who were members of new official class and wanted the establishment of New Order, and it finally was defined by national law. Therefore considering the anti-buddism as a ideological movement, we acknowledged that its clues were already involved in the beginning of accepting neo-confucianism and Paek Moon Bo′s view of buddism and the theory of social reform had a important influen-e as a pionner of anti-buddism.