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| 漢巖 重遠과 呑虛 宅成의 佛緣 -- 呑虛의 出家 背景 =The Relationship of the Buddhist Scholarship of Han - am and Tan - heo - A Study of the Background of Tan -- heo’s Decision to Enter the Buddhist Priesthood | ||
| 作者 | 이원석 (著)=Lee, Won-suk (au.) |
|---|---|
| 出處題名 | 한국불교학=韓國佛教學 |
| 卷期 | v.79 n.0 |
| 出版日期 | 2016.09 |
| 頁次 | 293 - 321 |
| 出版者 | 한국불교학회 |
| 出版者網址 | http://ikabs.org/ |
| 出版地 | Korea [韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대학교(서울) 다르마칼리지 교수 |
| 關鍵詞 | 漢巖=Han-am; 呑虛=Tan-heo; 金洪奎=Kim Honggyuo; 普天敎=Bocheongyo; 五臺山門=Odae-san Temples; 出家=Entering the Buddhist priesthood; 老莊=Laozi, Zuangzi |
| 摘要 | 본고는 기존의 연구시각을 확대하여 1934년 呑虛 宅成의 출가 背景을 살펴보면서 漢巖 重遠과의 佛緣을 고찰한 것이다. 1931년 만주사변과 日帝의 민족말살통치 아래 寺刹令 체제는 불교에 대한 통제를 훨씬 강화하였다. 불교계는 朝鮮佛敎禪敎兩宗僧侶大會와 全國首座大 會 등을 열어 새로운 방향을 모색하였다. 당시 五臺山門에는 漢巖과 智巖이 주석하여 月精寺의 부채를 정리하고 佛敎界를 주도하면서 부흥하기 시작하였다. 1929년부터 普天敎는 일제의 강력한 탄압 아래 교단의 분열과 교리해석의 차이로 본격적으로 해체되었다. 敎主 車京石은 교리의 보수화로 대응하였으나, 탄허의 부친 金洪奎는 핵심교직에서 밀려났다. 車京石의 죽음과 함께 보천교는 결국 1936년 강제 해산되었다. 그런데, 만주사변 이후 五臺山 주변에는 보천교도들이 모여들었고, 탄허의 友人들도 普天敎的 성향이 강하였다. 이는 탄허가 출가하는 하나의 배경이었다. 1932년부터 탄허는 老莊의 修學을 연유로 漢巖과 佛緣을 맺었고, 결국 1934년 漢巖의 老莊과 傳統學術, 佛學, 人品 등으로 인해 출가하였다. 呑虛가 漢巖에게 華嚴 등의 佛學을 수학한 因緣은 한국 불교의 敎學史에 중요한 의의가 있다. The main purpose of this study is to: first, examine the background of Tan-heo's decision to enter the Buddhist priesthood, and second, to discuss the development of his Buddhist scholarship with his mentor Han-am. After the outbreak of the Manchurian Incident in 1931, much tension was prevalent in East Asia. In Korea, the Japanese authority tried to control or destroy the Korean nationalist movement in general and the Buddhist reform movement in particular. To do so, a series of rules and regulations on the Buddhist movement were issued. To counter this, Korean Buddhists decided to hold a nationwide meeting of all monks from two major Seon sects. Another meeting was also held for all the higher-ranking monks in Korea. Both meetings explored finding new ways to keep their movement going throughout the country. At that time, two eminent monks named Han-am and Ji-am resided in Odae-san Temples [五臺山門]. They resolved the temple’s budgetary problems by liquidating all debts and liabilities and improved temple management. As the Buddhist reform movement was in full swing, they revitalized Korean Buddhism to a considerable extent. In 1929, a Korean nationalistic religion called Bocheongyo [普天敎] began to suffer increasingly strong Japanese oppression. The Sigukdaedongdan [時局大同團] is known to have carried out pro-Japanese activities with the blessing of the Japanese authority, and at the same time, followers of Bocheonggyo were busy with their own reform movement to promote their own religious teachings. However, both were subsequently disbanded simultaneously by the Japanese authorities after being branded anti-Japanese organizations. Meanwhile, Bocheongyo members developed their own serious internal problems and eventually split into several sects due to differences of opinion on the teachings of Bocheongyo. Ultimately, their organization was disbanded by the Japanese. While all this was going on, Cha Gyeongsueok [車京石], the founder of Bochenongyo, and Kim Honggyu [金洪奎], Tan-heo’s father and a main disciple of Cha Gyeongseok, had a falling out, primarily because Cha Gyeongseok was conservative and Kim Honggyu was more moderate in interpreting the teachings of Bocheongyeo. Kim subsequently left Bocheonggyeo and went his own way. In 1933, followers of Bocheongyeo began to be persecuted by the Japanese, and in 1936 it was disbanded altogether. This was due to increased Japanese oppression and partly to the unexpected sudden death of Cha Gyeongseok in 1936. As a result, Tan-heo was undoubtedly influenced by his father and the teachings of Bocheongyeo because there was a sizable group of Bocheongyo followers living around Mt. Odae at that time. Under these circumstances, Tan-heo was motivated to enter the Buddhist priesthood. In 1932, through his correspondence with his teacher Han-am, Tan-heo began to seriously study Chinese classics written by such philosophers as Laozi and Zuangzi. In 1934, Tan-heo was led by his mentor to become a Buddhist monk, primarily due to the profound scholarship and lofty personality Han-am had demonstrated to him. |
| 目次 | Ⅰ. 머리말 295 Ⅱ. 1930년대 전반 佛敎界의 動向과 五臺山門의 실정 296 Ⅲ. 부친 金洪奎와 普天敎의 주변 및 呑虛의 友人들 301 Ⅳ. 漢巖과 呑虛의 佛緣 및 呑虛의 출가 309 Ⅴ. 맺음말 315 |
| ISSN | 12250945 (P) |
| 點閱次數 | 174 |
| 建檔日期 | 2021.10.05 |
| 更新日期 | 2021.10.05 |
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