Choi Chung(崔冲)’s Understanding of Buddhism and the Origins of Goryeo Shimhack(心學)

This research endeavors to investigate the impact of Choi Chung(崔冲, 984-1068)’s philosophical thought on the development of Confucianism in Goryeo and its contribution to the subsequent reception of Neo- Confucianism in the late Goryeo period. A discernible paradigm shift occurred in Goryeo Confucianism following Choi Chung’s influence. The remarkable growth of private academies in Goryeo following Choi Chung’s era was entirely attributable to his endeavors. Consequently, despite the paucity of his extant works, a comprehensive examination of his thought remains indispensable.Choi Chung’s active years coincided with a period when Confucianism experienced a resurgence under the patronage of King Seongjong(成宗, r. 975-981) and Choi Seung-ro(崔承老, 927-989), while Buddhism faced growing criticism. This era witnessed a departure from the traditional Buddhist hegemony in Goryeo society, as Confucianism was boldly advocated as a more practical and relevant ideology for governance. Having served during the Hyeonjong era, a period marked by the harmonious coexistence of Confucianism and Buddhism, Choi Chung’s thought seems to have been shaped by this environment, leading him to pursue a synthesis rather than a separation of these two ideologies. The dedication of an epitaph, “Bongseon Honggyeongsa Galgi(「奉先弘慶寺碣記」)” to Wonkong Guksa, a monk of the Beopang sect which emphasized the harmonization of Buddhism and Confucianism, suggests that Choi Chung had a deep understanding of syncretism, as evidenced by his familiarity with the works of Cheong Cheon. Despite the resurgence of Confucianism under King Seongjong and Choi Seung-ro, Zen Buddhism, with its emphasis on mental cultivation, continued to be the predominant philosophical framework until the introduction of Zhu Xi’s philosophy. Given that Choi Chung hailed from Haeju, the stronghold of the Sumisan sect(須彌山門), it is highly probable that his thought was influenced by Buddhist ideas.The nomenclature of Gujae Academy(九齋學堂) has been closely examined to elucidate Choi Chung’s philosophical thought. The fact that two of the nine academies(齋) were named after concepts from the Joongyong(中庸) suggests that Choi Chung accorded significant weight to this Confucian classic. A careful analysis of the order and context of the terms “sincerity” (誠) and “natural disposition” (率性) in the Joongyong(中庸), especially the precedence of “sincerity” in Chapter 21 over its appearance in the final chapter, has allowed for a deeper exploration of the relationship between sincerity and Sung(性), as well as the process through which sincerity cultivates the three cardinal virtues of nature, the Do(道), and teaching(敎), ultimately leading to the state of enlightenment and transformation. Choi Chung’s syncretic understanding of Buddhism was instrumental in charting a new course for Goryeo Confucianism, leaving an enduring legacy on the development of Confucian thought in Korea.