94년 개혁회의 성립과 이념

Abstract

This study is a study on the reform movement of the Jogye Order that took place in 1994. Among them, the establishment of the Reform Conference, the organization that oversaw reform, and the ideology that appeared in religious policy were analyzed. The religious order reform in 1994 was a very important historical event in the history of modern Buddhism and the history of the Jogye Order. However, studies on this movement have been weak so far. Due to this reason, in light of the historicity of the 1994 Reformation, the understanding of the outline, development, character, and influence was very poor. Under this premise, I wrote this article with the following aspects in mind. First, it was analyzed from the standpoint of seeking facts and truth, relying on objective literature and testimonies related to the Reformation. The evaluation of religious sect reform has been a serious subject of pros and cons. In order to overcome this basic problem, we tried to conduct a neutral academic analysis. Second, as the most important object of religious religious reform, the establishment of an organization called the Reform Conference was tried to be dealt with.Therefore, the law that guaranteed the establishment of this organization, the process of establishment, and the characteristics of the members were analyzed. Third, in order to examine the ideology of the Reform Conference, the religious policy advocated by the Reform Conference and the direction and line of Buddhist reform were examined. Specifically, we reviewed the 5 reform tasks and the 10 practical pledges. By the way, this reform line came from the reform plan established by the Pan-Sangha Order Reform Promotion Association, which consisted of 8 Sangha organizations.Therefore, the outline and characteristics of the reform plan were presented. Fourth, what the Reform Conference carried out was mainly institutional reform, independence of Buddhism, and exclusion of problematic figures. This indicates that the Reform Conference paid attention to institutional reform and liquidation of the past rather than spiritual and ideological purification for Buddhist practice, repentance, and purification. It is hoped that this article, which I have looked at in the same direction as above, will be helpful in understanding the religious reform in 1994 and Buddhist history in the 1990s.