Korea Journal of Buddhist StudiesISSN:1598-0642(Print)불교학연구회

Hwa-eom Buddhism and Neo-Confucianism are regarded as the main axis of the history of Korean thought. Korean Hwa-eom Buddhism has been consistently advanced through research and interpretation of 『the Dharmadhatu Diagram of Hwa-eom Single Vehicle(華嚴一乘法界圖)(the beopgye-do法界圖)』 written by Uisang(義湘). Korean Neo-Confucianism is systematized properly in 『the Learning ten diagrams to become a saint(聖學十圖)(the Seonghaksip-Do )』written by Toegye. Each of the two works represents Korean Buddhism and Korean Neo-Confucianism, and has main effect on the history of Korean thought. Given the continuity of Korean thoughts, this paper mainly aims to make a comparison between the two works, beopgye-do and Seonghaksip-Do , and to alleviate the mutual antagonism between Buddhism and Confucianism. Uisang and Toegye have similarities in the way of an explanatory diagram to systematize their idea. From such formal similarity, they are supposed to deploy a similar way of development and composition of their idea. The summaries of comparative analysis are as follows.First, when systematizing their idea within the way of explanatory diagram, they are identical in weaving flat structures and horizon differentiation lengthwise and breadthwise. The difference is merely what they choose as preferential criteria among flat structure and horizon differentiation.The way of the development and composition of their idea is the second significant similarity. Uisang emphasized Dharma-nature of Enlightened Reality(證分), the ultimate enlightenment of Buddha, because his beopgye-do is developed with the order of the Dharma-nature of Enlightened Reality(證分) → the True Nature of Dependent Co-arising(緣起分) → practice asceticism(修行). Thus the direction of Uisang’ s idea through the beopgye-do is suggested as ‘the result(果) →the origin(因)’. On the other hand, Toegye divided his thoughts into two paths named Heaven(天道) and the way of Humanity(人道) in Seonghaksip-Do (聖學十圖), then organized his idea in the order of ‘Heaven(天) → Human(人)’. He also set up ‘Ontology(存在論) → practice asceticism(修行論)’ in each part of Seonghaksip-Do .Uisang’s thought which set the order as ‘the result(果) →the origin(因)’, and Toegye’s thought whichset the order as ‘Heaven(天) → Human(人)’, have significant similarities not only in the way of diagramming, but also in their views of Nature and Human. Because Toegye inserted human enlightenment in the middle of the ‘Heaven(天) → Human(人)’ processes, regardless of the first and the second parts of Seonghaksip-Do , he put the most emphasis on human enlightenment. This suggests that Toegye had a matter of great interest in human-based communication in the relationship between Nature and Human. In conclusion, Toegye’s human-based communication supporting self-enlightenment, is analogous to Uisang’s idea.