백용성 선사의 참선포교- 1910〜1920년대를 중심으로 -

Abstract

This research represents a systematic exploration of Baek Yongsung’s Hwadu chamseon practice and proselytizing undertakings throughout the 1910s and 1920s. This temporal frame corresponds to a pivotal phase in Baek Yongsung’s proselytizing pursuits, particularly following his relocation to Gyeongseong (present-day Seoul). His noteworthy endeavors during this period encompassed the establishment of the Chosun Imjejong Central Proselytizing Hall, the construction of the Daegaksa Temple, the inception of the Manil Chamseon Society, the inauguration of the Daegaksa Buddhist Women’s Chamseon Society, and a prolific engagement in various writings related to Seon. Baek Yongsung’s proselytizing activities were fundamentally centered on the dissemination of the Imje Seon principles, emphasizing the cultivation of the mind, thereby perpetuating the legacy of traditional Korean Buddhism. The establishment of the Chosun Imjejong Proselytizing Hall can be understood as a response to the backlash against the humiliating pact between Korean Buddhism and Sotozen, driven by efforts to preserve the autonomy and independence of Korean Buddhism. While Wonjong marked the early modern era’s first Korean Buddhist Order, its leader, Yi Hoe-gwang, unwittingly aligned with Japan’s intentions to undermine both Korean Buddhism and national identity through participation in the Korea-Japan Buddhist Union. In this context, the Chosun Imjejong Proselytizing Hall was established, and within this transformative milieu, The great master introduced the concept of 'Hwadu chamseon’ for the first time in Gyeongseong, extensively promoting the practice of Hwadu chamseon as part of his proselytizing endeavors. This paper further explores the pivotal role of Daegaksa Temple in Baek Yong-sung’s ideology, his quest for independence, and his endeavors in proselytizing activities. Daegaksa Temple not only served as the central hub for these aspects but also played a significant role in the promotion and preservation of traditional Korean Buddhism. Notably, in 1925, when Baek Yongsung established the Manil Chamseon Society, Daegaksa Temple was utilized as the society’s temporary headquarters, and it was also opened as a place for laypersons to engage in Hwadu chamseon practice. This exemplifies its vital role in proselytizing Hwadu chamseon practice and sustaining the spiritual heritage of Korean Buddhism. The Manil Chamseon Society presented an opportunity for emphasizing the distinctive character of Korean Buddhism and revitalizing its traditional values through the practice of Hwadu chamseon, thereby distinguishing it from Japanese Buddhism. Another primary impetus behind the establishment of this society stemmed from concerns regarding the erosion of vinaya discipline and the decline of ethical standards within Korean Buddhism. Consequently, Ven. Baek introduced a distinctive approach, integrating Hwadu chamseon and ethical precepts, while disseminating Imje Seon, which placed a profound emphasis on the awakening of the mind, all in a concerted effort to preserve the heritage of Korean Buddhism. The formation of the Daegaksa Buddhist Women’s Chamseon Society (Buin Seonhwe) is lauded as an innovative and creative accomplishment within Ven. Baek Yongsung’s efforts to popularize Hwadu chamseon practice. It is considered a pivotal constituent of his proselytizing initiatives. The creation of the Women’s Chamseon Society expanded the scope of women’s involvement in a Confucian-oriented society, enhancing their rights and affording them access to the male-centric practice of Seon, thereby alleviating gender-based disparities. The Women’s Chamseon Society is underscored as a crucial and meaningful facet of The Great master’s proselytizing work, representing the embodiment of his philosophical principles and ideals in practical realization. Ven. Yongsung Baek made significant contributions to the realm of Seon literature, penning a considerable body of work related to Seon practice. This paper elucidates four of his publications dating from the 1910s and 1920s, namely 『歸源正宗』,『佛門入敎問答』, 『心造萬有論』, and 『鮮漢文譯禪門撮要』 accompanied by an appendix titled 『修心正路』. Within the content of these four volumes, the Great master consistently underscores the paramount significance of self-realization, emphasizing the need for individuals to awaken to their innate nature. Ven. Yongsung Baek, a great seon master, a stalwart independence activist, accomplished author, and a catalyst for Buddhist reform, devoted a significant portion of his life to acquainting the broad spectrum of the general populace in modern Korean society with the practice of Hwadu chamseon practice. His endeavors were firmly rooted in the aspiration to proselytize and seamlessly integrate Buddhism into the fabric of everyday life. Through the conduits of this research, we aspire to illuminate the remarkable attributes of our indigenous practice, Hwadu chamseon practice, a pursuit that Baek Yongsung ardently embraced throughout his lifetime and endeavored to acquaint a wider audience with, thereby affording a unique opportunity for its wider dissemination and recognition.