이 글에서는 ‘도선’과 ‘초의’를 문학적으로 형상화한 소설 『도선비기』와 『초의』를 읽어보았다. 『도선비기』와 『초의』는 도선과 초의에 관한 기존의 평가와 견해들을 재고하고, 도선의 선풍수(禪風水)와 초의의 다선일여(茶禪一如) 사상이 갖는 독창성을 현대적인 맥락으로 확장하여 숙고하고 있다. 그럼으로써 그들의 사상적 자취와 흔적을 역사의 깊숙한 지층에 방치하지 않고 다시 되새겨야 할 정신사의 지표로서 재발굴한다. 도선과 초의는 ‘선(禪)’의 실천정신을 강조하는 불이(不二)정신에 기반하여 풍수지리사상과 차 문화를 독창적인 방식으로 체계화했다. 땅과 몸이 하나라는 생태적인 인식을 담고 있는 도선의 풍수지리사상, 무조건적인 모방이 아니라 주체적인 문화수용을 통한 전통적인 차 문화를 정립한 초의의 다도정신과 학예일치의 태도, 그리고 독창적인 예술론은 모두 실천정신이 깃든 불이사상에 기초한 것으로, 소설 『도선비기』와 『초의』는 이러한 불교적 사상과 전통을 현재의 맥락으로 불러와 다층적으로 계승할 방향을 열어보이고 있다. 또 우리 시대가 계승해야 할 지식인의 표상, 즉 중심부를 견인하는 미래적 전망을 갖추고 종교, 학문, 예술 등 다양한 영역을 분방하게 넘나드는 지식인상(像)을 주변부 불교인물로부터 자리매김한다. 아울러 소설 『도선비기』와 『초의』가 지닌 의미는 도선과 초의의 불교정신을 호남이라는 지역성에 국한시키지 않고 보편적인 담론으로 제출할 수 있는 가능성을 탐색하고자 한 데에서 찾을 수 있다.

The aim of this study is to examine <Do Sun Bi Gi> and <Cho Eui> in aspect of their literary representing Do Son and Cho Eui. Primarily, it is not a detailed analysis of literary text, but rather a searching of Buddhist figure who corresponds and intends the history of “Now and here”. Literary description specifies Do Sun and Cho Eui not by transcribing their figure but recomposing them along the writer’s recognition (in smaller aspect) and demands of the time(in larger aspect). The inevitable difference between historical fact and literary interpretation is what above all I have focused on. These novels, <Do Sun Bi Gi> and <Cho Eui> reconsider the general estimation on their main characters and make a modern approach to the originality of Pung Su and Da Sun Il Yu. It is the very significance of literary endeavor to re-excavate these traces from encrusted layer of the hours, and lay contemporary comprehension for this mark of spiritual history. Despite the interval of time between these works, both describe practical notion of Zen prominently so that they irradiate the subjective facet of Pung Su and Da Do. These are expressions of a thirst for practical notion that is still valid in the context of Korean modern history flowing through Gwangju Uprising. The non-dualistic idea which Do Sun and Cho Eui intend is not a passive reconciliation that combines one another. It extends over a balanced development based on ecologic idea that regards the earth and the human being as not separated things. It also reaches to the reconsideration on traditional culture by subjective culture-acceptance and art theory like Hak Yae Il Chi. Thus, Do Sun and Cho Eui are located as representative marginal intellectuals who deserve upholding of our generation. In other words, they are ideal intellectuals, leading the center with future- perspectives and crossing the boundary of Confucianism and Buddhism. Basically the meaning of <Do Sun Bi Gi> and <Cho Eui>is to search the possibility of the Buddhist theory of Do Sun and Cho Eui being general discourse beyond the Honam localizing. This is what exists as a drawn strain between literature and history, and task should be coped with cooperatively.

The aim of this study is to examine <Do Sun Bi Gi> and <Cho Eui> in aspect of their literary representing Do Son and Cho Eui. Primarily, it is not a detailed analysis of literary text, but rather a searching of Buddhist figure who corresponds and intends the history of “Now and here”. Literary description specifies Do Sun and Cho Eui not by transcribing their figure but recomposing them along the writer’s recognition (in smaller aspect) and demands of the time(in larger aspect). The inevitable difference between historical fact and literary interpretation is what above all I have focused on. These novels, <Do Sun Bi Gi> and <Cho Eui> reconsider the general estimation on their main characters and make a modern approach to the originality of Pung Su and Da Sun Il Yu. It is the very significance of literary endeavor to re-excavate these traces from encrusted layer of the hours, and lay contemporary comprehension for this mark of spiritual history. Despite the interval of time between these works, both describe practical notion of Zen prominently so that they irradiate the subjective facet of Pung Su and Da Do. These are expressions of a thirst for practical notion that is still valid in the context of Korean modern history flowing through Gwangju Uprising. The non-dualistic idea which Do Sun and Cho Eui intend is not a passive reconciliation that combines one another. It extends over a balanced development based on ecologic idea that regards the earth and the human being as not separated things. It also reaches to the reconsideration on traditional culture by subjective culture-acceptance and art theory like Hak Yae Il Chi. Thus, Do Sun and Cho Eui are located as representative marginal intellectuals who deserve upholding of our generation. In other words, they are ideal intellectuals, leading the center with future- perspectives and crossing the boundary of Confucianism and Buddhism. Basically the meaning of <Do Sun Bi Gi> and <Cho Eui>is to search the possibility of the Buddhist theory of Do Sun and Cho Eui being general discourse beyond the Honam localizing. This is what exists as a drawn strain between literature and history, and task should be coped with cooperatively.

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Do Sun, Cho Eui, Buddhist figure, Zen, non-dualistic, Pung Su, Da Sun Il Yu, Marginal area, Honam, Ok Ryong Sa, Il Ji Am, Intellectual