만공의 정신사와 총독부에서의 ‘禪機 發露’(1937) 사건

Abstract

Among the master monks in modern history, Mangong(滿空,1871~1945) is one of the master monks that cannot be neglected. Most studies regarding Mangong are focused on Zen ideals or Zen Academy. However, this study shall resume the perspective of Geistesgeschichte on Mangong’s history, and review Seongi Ballo(禪機發露) incident he executed at the Government General in 1937. Through this review, the author attempts to emphasize that the history of Mangong can be categorized as acts of Korea’s independence movement. The author proposes not to limit Mangong’s life and philosophy to the perspective of Buddhism. It cannot be denied that Mangong was a Buddhist monk and made significant achievements in the history of modern Buddhism in Korea, but limiting his achievements with the perspective of Buddhism can restrict the scope of understanding Mangong’s intellect and will for Korea’s independence. The author interprets the essence of Mangong’s Geistesgeschichte to be the freedom of man, the independence for equality and the will of self‑reliance. Therefore, the author view’s Mangong’s spirit to be in line with the principles of Korea’s independence movement. On February 27, 1937, Mangong made a direct critique of Japan’s Buddhist policies at the 31st Main Temple Chief Monks Conference hosted by the Governor General of Joseon and held under the agenda of Buddhism promotion policies. This incident was named “Seongi Ballo” by Han Yong Un. This study attempts to understand the true meaning of the incident by addressing major activities of Mangong immediately before and after the incident. The author will present a four‑step composition of introduction, development, turn and conclusion for the Geistesgeschichte of Mangong. The introduction is the establishment of Zen Academy in 1921, development is the launch of Seonjong (Zen Buddhism) and statement made at the seat of honor gathering in 1935, turn is the Seongi Ballo incident at the Government General in 1937, and the conclusion is the launch of Beomhaengdan(梵行團) at the Yugyo Buddhist ceremony(遺敎法會) in 1941. The author of this study believes that the Songi Ballo incident was not an accidental event, but an event that developed and generated from the Geistesgeschichte of Mangong. In the end, the author of this study presents this study in hopes it will be able to contribute in Mangong, monks and Geistesgeschichte of the modern era.