한국재가불교의 이론과 실천

국문 초록 (Abstract)

본 연구는 한국 재가불교의 대표적 실천사례에 해당하는 백봉 김기추와 보림회, 종달 이희익과 선도회의 선불교 실천 운동, 미천 목정배와 대한불교 법사회, 웅봉 권재인과 능엄정사의 불교실천 운동을 중심으로 그 이론과 실천 과정을 고찰한 것이다.
첫째, 백봉 김기추와 보림회에 대한 고찰이다. 백봉 김기추는 자신의 깨달음을 바탕으로 재가불자 교화 활동을 전개하였다. 백봉은 재가불교 선 수행정립을 위하여 거사풍 불교를 제창하였다. 특히 현대 사회 재가불자를 위한 ‘새말귀’ 개념의 새로운 화두이론을 정립하였다. 백봉은 ‘새말귀’ 이론의 구체적인 실천으로 ‘동업보살 서원’을 서원하고 보림회를 결성해 이를 실천으로 옮겼다. 백봉에 의해 설립된 보림회는 그의 재가선 사상과 실천정신을 계승하고 있으며, 현재 서울, 부산, 산청 3곳에 보림선원을 운영하고 있다. 선불교를 실천하는 선원답게 불공을 드리는 행사는 물론 불단도 없으며, 오로지 회원들의 회비로 운영되고 있다. 백봉의 교화를 받은 문하생들은 보림 불교의 사상과 실천에 힘을 쏟고 있으며, 그 실천내용을 기반으로 집필을 활발하게 전개하고 하다.
둘째, 종달 이희익과 선도회에 대한 고찰이다. 종달 이희익은 일본 임제종의 출가 승려로서 광복 이후 재가불자의 길을 선택할 수밖에 없었던 비승비속의 선사였다. 엄밀하게 말하자면 재가불자가 아니다. 실제로 입적할 때까지 일본 임제종 묘심사파에 적을 두고 있었다. 종달에 의해 설립된 선도회는 초기에는 선 수행을 통한 불교 신앙을 목적으로 활동하였다. 법인화하는 과정에서 승속은 물론 종교를 초월하여 그 활동범위를 확대하였다. 선도회 회원들은 이른 새벽 한 시간, 그리고 잠들기 전 한 시간 앉는 것을 기본으로 하여 좌선 수행을 실천한다. 이를 ‘좌일주칠(坐一走七)’ 좌선이라 한다. 현재 선도회는 전국적으로 20여 개의 지부를 운영하며, 종달 이희익의 간화 선법을 전파하는데 힘을 쏟고 있다.
셋째, 미천 목정배와 대한불교법사회의 활동에 대해 고찰이다. 미천은 재가불자들에게 허용되지 않는 ‘법사’라는 제도를 수립하고 재가 법사를 양성하고자 하였다. 이를 위해 미천은 대한불교법사회 산하에 법사양성 기관인 법사원불교대학을 설립하였다. 나아가 사단법인으로 등록하여 법사자격의 정통성을 확보하고자 하였다. 미천의 사상은 세제불교로서 재가불교의 실천에 대한 이론적 기반이 되고 있다.
넷째, 웅봉 권재인의 능엄정사 활동에 대한 고찰이다. 능엄정사는 웅봉이 개원한 사찰로서 생활과 신앙을 결합하고자 한 재가불교운동의 실천현장이다. 재가불교에 기여한 선지식의 수행이론과 방편들을 총결집하여 재가불자로서 사찰을 운영해 오면서 그 체험사례를 논의하였다. 능엄정사 실천은 오랫동안 봉사해 온 새마을운동의 경험을 바탕으로 한 것이다. 그래서 근면, 자조, 협동의 새마을 정신에 바탕으로 정교분리, 평등불교, 대중불교, 근검불교라는 강령을 제정하고 이를 실천하고자 노력하고 있다. 능엄정사는 재가불교 근기에 적합한 예불 의식을 제정하여 특유의 예불의식을 봉행 중에 있다.

다국어 초록 (Multilingual Abstract)

This study focuses on representative practices of Korean lay Buddhism, such
as Baekbong Kim Ki-chu and the Borimhoe, Jongdal Yi Hui-ik and of zen
Buddhism practice movement of the Seondohoe, Micheon Mok Jeong-bea and
the Korea Buddhist monk association, Ungbong Kwon Jae-in and the
Neungumjeongsa temple.
First, I analyzed about Baekbong Kim Ki-chu and the Borimhoe. Based on
his spiritual enlightenment, Baekbong Kim Ki-chu engaged in edification
activity for lay Buddhist. In particular, Baekbong sang Zen Buddhism in order
to establish Zen Practice of lay Buddhism. and a new Dharma-topic theory
called ‘Sae Mal Gui’ was established for lay Buddhist of modern society.
Baekbong formed the Borimhoe with concrete practice of the ‘Sae Mal Gui’
theory. Borimhoe operates Borim Zen Monastery in three locations : Seoul,
Busan and Sancheong. Borimhoe has no Buddhist altar as a Zen Buddhism
practice Monastery. Borimhoe run at the membership fee of its members.
Borimhoe is a crystal created by active writing activities that combine the
practices of the literati and the ideas and theories of the Borim Buddhism.
Next, I analyzed about Lee Hee-ik and the Seondohoe. Lee Hee-ik is not a
lay Buddhist, to be exact. Jongdal was a Buddhist monk who was entered the
Japanese Imjejong, but he was forced to choose lay Buddhism due to the
liberation (Gwangbok). So he is kind of ‘not a monk not a lay person’. In fact,
until his entering nirvana, Jongdal was a member of the Japanese Imjejong
Myosim faction. The Seondohoe, established by Jongdal, was initially aimed at
Buddhist faith through Zen practice. Later, in the process of incorporation,
cultural service activities were added that transcended religion and transcended
a monk and a lay person. The members of the Seondohoe make it a basic
practice to sit for an hour early in the morning and an hour before bedtime.
They practice two hours of sitting in meditation a day. it called
‘Jwa-il-Ju-chil’(sit one run seven).
Thirdly, I analyzed Micheon Mok Jeong-bea and the Korea Buddhist monk
Association. Micheon intended to establish a system that was not allowed for
lay Buddhist and to train lay Buddhist monk. To that end, Micheon established
a traing institution ‘Beopsawon Buddhist University’ under the Korea Buddhist
monk Association. Furthermore, the university was registered as a corporation
to secure legitimacy of a Buddhist monk.
Fourth, I analyzed the activities of Kwon Jae-in and the Neungumjeongsa
temple. Neungumjeongsa temple was opened by the author and is the practice
site of the lay Buddhism movement to combine life with faith. I analyzed the
experiences of running a Buddhist temple as a lay Buddhist. Based on the
experience of the Saemaeul Movement, which I have served for a long time, I
hope that the Saemaeul Movement of Korean Buddhism will be held. Based on
the Saemaeul spirit of hard-working, self-help, and cooperation, I have
established a code containing the contents of ‘Separation of politics and
religion’, ‘Equal Buddhism’, ‘Popular Buddhism’, ‘Frugal Buddhism’ and have
carried it into practice. Neungumjeongsa Temple has established a prayer
chanting ceremony of the ability, which is suitable for a lay Buddhism, and has
conducted its own prayer chanting ceremony of Neungumjeongsa Temple.

목차 (Table of Contents)

• 서 론 ························································ 1
• 1. 연구 목적 및 범주 ··········································· 1
• 2. 선행연구 및 자료 고찰 ······································ 11
• Ⅱ. 백봉 김기추와 보림회 ······································· 29
• 1. 백봉 김기추의 생애 ········································· 29
• 2. 백봉 김기추의 사상 ········································· 48
• 3. 백봉 김기추의 저술 ········································· 67
• 4. 백봉 김기추와 보림회 ······································· 70
• 5. 소결 ······················································· 79
• [부록] 백봉 김기추와 보림회 연혁 ······························ 82
• Ⅲ. 종달 이희익과 선도회 ········································ 84
• 1. 종달 이희익의 생애 ········································· 84
• 2. 종달 이희익의 사상 ········································· 97
• 3. 종달 이희익의 저술 ········································ 112
• 4. 종달 이희익과 선도회 ······································ 117
• 5. 소결 ······················································ 136
• [부록] 종달 이희익과 선도회 연혁 ····························· 140
• Ⅳ. 미천 목정배와 대한불교법사회 ······························· 144
• 1. 미천 목정배의 생애 ········································ 145
• 2. 미천 목정배의 사상 ········································ 154
• 3. 미천 목정배의 저술 ········································ 170
• 4. 미천 목정배와 대한불교법사회 ····························· 174
• 5. 소결 ····················································· 203
• [부록] 미천 목정배와 대한불교법사회 연혁 ···················· 205
• Ⅴ. 능엄정사의 재가불교 실천 ·································· 208
• 1. 능엄정사의 설립 ·········································· 208
• 2. 능엄정사의 역사 ·········································· 217
• 3. 능엄정사의 이념 ·········································· 241
• 4. 능엄정사의 현재와 전망 ··································· 264
• 5. 소결 ····················································· 275
• [부록] 능엄정사 연혁 ········································ 279
• Ⅵ. 결론 ······················································ 282
• 參考文獻 ······················································ 290
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