三學兼修와 禪敎融會의 漢巖思想
Combined Practice of Buddhist Trivium and Master Hanam's Doctrine for the Unification of Zen and Doctrine Sect Buddhism 삼학겸수와 선교융회의 한암사상
Master Bahng Hanam Sunim has taken an unique position in modern times of Korean Buddhism. He was the First Chief Master Sunim of Cho-Gyeo sect in 1941. His doctrinal feature was different from that of the traditional Korean Buddhism. Master Bahng Hanam Sunim tried to keep guard around the sect group during his role of Chief Master Sunim of Cho-Gyeo sect Buddhism. That is, his activities pursued a protection of the Cho-Gyeo sect Buddhism spirit. We can find out his efforts in the Buddhist Monk's Five Principles and the Temple's Clear Rules stipulated by himself. The Buddhist Monk's Five Principles show his suggestion of the rules that Buddhist Monk should be obeyed. The Five Principles consist of the practice of Zen meditation, the silent reading of the sutras, the prayer to Buddha, the Buddhist ceremony, the protection of a Buddhist monastery. The Buddhist Monk's Five Principles were coherently emphasized toward the Buddhist Monks stayed around Odae mountain practice division which includes Woljung Temple, Sangwon Temple, and etc. Master Bahng Hanam Sunim emphasized those principles in order to protect the traditional Korean Buddhism from the invasion of the Japanese Buddhism during the period. And we can find out the uniqueness of Zen meditation practice in his suggestion of the Temple's Clear Rules, which were addressed in the meditation practicing room of Gunbong Temple. The Temple's Clear Rules show the detailed indications of Zen meditation practitioner's attitudes, rules, and etc. We can find out the special feature of his doctrinal aspect from his suggestion for the combined practices of Buddhist trivium and for the unification of Zen and Doctrine sect Buddhism. He emphasized the combined practices of Buddhist trivium, which consist of the practice of commandment, the practice of equanimity, and the practice of wisdom. And he made his efforts in unifying the Zen sect tradition of Buddhism and the Doctrine sect tradition of Buddhism. These special features of his doctrinal aspects were inherited from his Master Sunim, Kyung Heo who emphasized the combined practices of the equanimity and the wisdom. Furthermore, again, Master Bahng Hanam Sunim's doctrinal aspect were inherited from that of Mater Sunim, Bojo Jinul. Namely, Master Bahng Hanam Sunim's doctrinal aspect was the modern transformation of Mater Bojo Jinu Sunim's suggestion for the combined practices of the equanimity and the wisdom. This modern transformation was represented by the association center of the three mountain practice divisions. The association center was founded for the re-education of the main body of Buddhist monks who stayed in Woljung Temple, Youjum Temple, and Gunbong Temple. It was obviously shown the succession of Mater Bojo Jinul Sunim's suggestion for the combined practices of the equanimity and the wisdom in the purpose of that association center's education schedule. Thus, Master Bahng Hanam Sunim's doctrinal aspect represented by emphasizing the combined practice of Buddhist trivium and making efforts to unify Zen and Doctrine Sect Buddhism. Therefore, we can say that, it was the modern transformation of traditional Korean Buddhist doctrine which has been inherited from the doctrine of Mater Sunim, Kyung Heo and that of Mater Sunim, Bojo Jinul.
목차
Ⅰ. 들어가는 말 Ⅱ. 宗團守護者로서의 初代宗正 Ⅲ. 修鍊所의 敎育意義와 禪敎의 融合 Ⅳ. 맺는 말 ABSTRCT
고타마 싯다르타가 해결하고자 노력하였던 것은 현세에 살아가는 인간의 고뇌와 고통이었다. 이에 대한 해결책의 인식이 그의 깨달음이었으며, 그 깨달음을 사회화하려는 노력이 그의 가르침이요 실천행이었다고 우리는 믿는다.
따라서 불교인에게 있어서의 궁극 목표인 열반은 탈(脫)사회의 경지가 아니며, 자주(自主), 자율(自律), 자유(自由)의 인격을 사회 속에서 실현하는 것이라고 믿는다. 아울러 개인적 완성인 열반을 사회화하려는 노력이 부처님의 실천행이었고, 그 결실이 승가 사회였다.
이러한 우리의 인식은 이미 역사상 정토(淨土)사상으로 구체화되었다. 그러나 이는 그 행태에 있어서 기복적 신앙으로 치우침으로써 그 본의가 침체된 면이 없지 않다. 이에 우리는 자주, 자율, 자유라는 인류의 이상적 인격을 완성해 가듯이 자유, 평등의 사회를 구현해 가는 것이 정토를 이루는 길임을 재인식하고, 이를 뒷받침할 객관적 연구와 능동적 실천을 위해 "한국정토학회"를 결성하고자 한다.
그러나 우리는 인간 개개인의 불교적 인격완성이 저절로 정토를 이루게 할 것이라는 안이함을 경계하며, 부처님의 이타적 노력을 교훈 삼아, 사회의 제반 문제를 불교적 입지에서 해결하는데 일익을 도모하고자 노력할 것이다. 따라서 정치, 경제, 교육, 문화, 윤리, 예술, 사회 등의 제반 분야도 당연히 우리의 관심 영역이 된다.
결국 우리의 취지는 불교 교학의 이론적 토대 위에서 정토 실현의 현실적 실천방도를 모색하자는 것이며, 당시대에 요구되는 불교의 실천성을 회복함으로써 불교가 정신적 위기에 처한 인류를 구할 대안이 될 수 있기를 기대하는 것이다. 즉 우리는 모든 학문의 활동을 정토에로 승화시켜서 인류 이상(理想)의 구현에 이바지 하고자 함이니, 이것이 우리의 염원이다.