金法麟과 한국 근대불교

Abstract

Beomsan Kim Beop-rin (梵山 金法麟 1899～1964) was an intellectual who studied in France, independence activist, and leader of Korean Buddhist society at the time of his country’s restoration of independence. He also served as the president of Dongguk University and the Minister of Culture and Education. He is regarded as one of the most important person in Korean modern Buddhism. Thus this study aims to elucidate his place and role in the history of modern Korean Buddhism by analyzing his approach to modernized Buddhist studies and his idea of popular Buddhism. He pointed out that the modernization of Buddhist studies was an important and urgent task. “With a new approach and a new standpoint, we should improve Buddhist studies to keep pace with current thoughts and new thoughts of people.” said Kim Beoprin, stressing the need of a new approach to Buddhist studies. The new Buddhist study he asserted was focused on original Buddhist scripts. This is distinct from the traditional Buddhist studies which were focused on Chinese translated Buddhist scripts. His understandings on the science of bibliography was pioneering at the time. He once opened classes of history and Buddhism in Dasolsa Temple, Haeinsa Temple, and Beomeosa Temple to enhance nationalism. Especially the school in Dasolsa Temple was distinct from the existing pre- modern schools at the time. It was established on the purpose of cultivating men of ability by teaching general knowledges which Buddhists can apply in their real life. In July 1963, he assumed the presidency of the Dongguk University and tried to enhance Buddhist studies. He emphasized the importance of Buddhist education. But, unfortunately, he passed away before he accomplished his goals. He led Korean Buddhist society as the president of Buddhist Association right after Korea regained independence. At the time, the Buddhist society was divided into groups; Kim Beoprin’s group and reformist Buddhist groups. His group aimed to enhance popular Buddhism for the general public while the other groups tried to establish a Buddhist sect which is constituted only with a Buddhist monk, not anyone else. Even though he experienced modernized Buddhist studies and presented new approach to the studies, he couldn’t get successful results from his own study. His trial of new Buddhist education in 1930s couldn’t last for a long time, and his idea of popular Buddhism was totally excluded from Buddhist society after 1950s. Regardless of his failure, his approach to modernized Buddhist studies and his idea of popular Buddhism can be evaluated as a pioneering one.