불법연구회 선수행 체계의 변화에 대한 연구- 소태산의 구도부터 『조선불교혁신론』 편찬까지 -

Abstract

This study has investigated on Seon practice which had been comprehendedand practiced by the Society for the Study of the Buddhadharma, during fromthe practice and enlightenment(1916) of Sotaesan, until the period of thecompilation of the Doctrine of Buddhist Reform in Korea(『朝鮮佛敎革新論』),passing through the Essential Doctrine of Spiritual Cultivation and Inquiry(『修養硏究要論』) and the Six Great Essential Principles(『六大要領』). The practice structure of Sotaesan while searching for truth has two ways ofinterpretations of which one is the opinion of mixture of both elements ofGanhwa-Seon and Mukjo-Seon, and the other is the opinion of constantGanhwa-Seon. It has to be focused on the common factor that both opinionscomprehended the practice of searching truth of Sotaesan as a sort of processof Seon practice. After his enlightenment, Sotaesan claimed the origin as Buddha dharma with the Diamond Sutra. On the early order administration, he introduced apractice methodology in the Essential Doctrine of Spiritual Quietude(『定靜要論』) which was descended from orthodox nei-dan(內丹) theory, into sittingmeditation. However, we could find out that his goal had established with theworld view of Buddhism, through his teaching that though taking Taoistpractice method, but ultimate aim is becoming Buddha, and his understandingon the Essential Doctrine of Spiritual Quietude as Buddha’s teaching. With the publication of The Buddhadharma Research Society's Covenant ofGovernance and Group Formation(『佛法硏究會統治造團規』) on 1931, Sotaesanshowed a thought little closer to Buddhism by suggesting a practice connectingchanting Buddha’s name and sitting meditation in turn. The first officialscripture of the Society for the Study of the Buddhadharma, the Six GreatEssential Principles, published on 1932, had approached similar figure toBuddhist Seon practice system, by the systematization of content whichasserts “letting go even of the attachment to abiding in a single thought, to restonly in that genuine realm of consummate quiescence and nondiscrimination”,although suggesting the resting in the elixir field meditation(丹田住禪). On 1935, compilation of the Doctrine of Buddhist Reform in Korea as acardinal point, the Society for the Study of the Buddhadharma manifestedstrong Buddhist character in general doctrine and on interpretation of Buddhistscriptures. Its strong involvement of Buddhist character was not sudden, butgradual enhancement from early time, which can be noticed from change ofSeon practice system. After compilation of the Doctrine of Buddhist Reform in Korea, Seonpractice of the Society for the Study of the Buddhadharma showed an aspectthat was mixture of practices of Ganhwa-Seon and Mukjo-Seon. After the Doctrine of Buddhist Reform in Korea, on the Seon practice of the Societypossessing character of Mukjo-Seon, Sotaesan advocated that the Society’spractice is not ‘dead Mukjo meditation’, and classified ‘Hwadu’ into thecategory of training inquiry, not cultivation. In this part, it can be said that theSoen meditation of Won-Buddhism shows character of Mukjo-Seon. However,on actual view of practice and enlightenment, it shows an aspect of ‘suddenenlightenment and gradual practice’ which is typical character of Ganhwa-Seon. In the mingled both practice systems, Sotaesan had claimed to abortfrom both extremes of Ganhwa and Mukjo. Its reason can be interpreted as aseries of phases derived from the process of finding easy way of practice inactual life and the popularization of Buddhism, since which had beenapparently mentioned in the Doctrine of Buddhist Reform in Korea as theSeon practice at the time was difficult to enter for ordinary lay people, becauseits renounce monk centered character.