원불교의 탈불교화 과정에 대한 연구

원영상 ( Yong-sang Won ) 한국신종교학회 2016 신종교연구 Vol.35 No.-

원불교와 불교의 관계는 원불교 교단의 정체성은 물론 원불교의 현재와 미래의 방향을 결정짓는 중요한 사안 중의 하나라고 할 수 있다. 최근 원불교교헌 개정을 둘러싸고 일어나고 있는 다양한 논쟁의 핵심으로 부상하고 있기도 하다. 이 과정 속에서 필자는 원불교의 역사를 통해 왜 원불교가 탈불교화의 길을 걷게 되었는가를 밝히고자 하였다. 이러한 문제 제기는 물론 소태산 박중빈의 깨달음에 의해 세워진 불법연구회가 전통적인 불법을 계승하고 있다는 관점에 기반하고 있다. 따라서 먼저 소태산 박중빈의 불교관을 제시한 다음, 초기 교서인 『』불교정전(佛敎正典)『』을 분석하였다. 그리고 초기 교단, 즉 불법연구회는 불교 결사운동의 현대적인 활동임을 제시하였다. 그럼에도 1948년 원불교의 교명 전환이 이루어진 후, 불교와의 거리두기가 나타나고 있음을 밝혔다. 특히 1962년 발포된 「불교재산관리법」에 제한받지 않기 위해 교단 스스로 제출한, 불교와의 관계를 단절하기 위한 정부청원을 계기로 탈불교화가 가속화되었음을 알 수 있다. 이어 「원불교교헌」의 변천과정에서 드러난 불교에 대한 관점을 통해 살펴보았다. 원불교 교단의 출발과 함께 제정된 초기 교헌으로부터 현재의 교헌까지는 불교의 진리관과 세계관을 계승하고 있으며, 특히 불교와의 관계를 강조한 연원불(淵源佛) 조항은 이점을 잘 보여주고 있음을 알 수 있다. 또한 1990년대 원불교 최고결의기관인 수위단회에서도 불교와의 관계에 대해 원불교의 입장을 명확하게 밝히고 있음을 알 수 있다. 따라서 최근의 원불교의 탈불교화에 대한 의식은 일련의 역사적 과정에서 파생된 것이며, 불교와 원불교의 내적 일치를 공식적으로 천명한 교조 및 교단의 입장으로부터도 벗어난 것임을 알 수 있다. The relation between Won-Buddhism and Buddhism may be one of important factors to decide not only the identity of the Won-Buddhist Order but also the orientation of the present and future of Won-Buddhism. Recently it is also emerging up as a heart issue among many controversies concerning the revision of the Constitution of Won-Buddhism. From such perspective, I tried to elucidate why Won-Buddhism walked a path of de-Buddhistization through the history of Won-Buddhism. This presentation of an issue is based on the perspective that the Society for the Study of the Buddhadharma established by Sotaesan Park Jungbin`s enlightenment had succeeded to the traditional Buddhadharma. Accordingly I suggested the Buddhist view of Sotaesan Park Jungbin first, and then analyzed The Principal Book of Buddhism as a scripture of early times. And I suggested that the Society for the Study of the Buddhadharma, as an early Order, was modern activities of the Buddhist association movement. Nevertheless, after the title of Won-Buddhism has changed in 1948, the Order`s keeping distance from Buddhism had appeared. Especially in order not to be restricted by The Buddhist Property Management Law declared in 1962, the Order itself presented a petition to the government to sever the relation with Buddhism. From such incident the de-Buddhistization accelerated. As well, it examined the Order`s perspective on Buddhism which was revealed at the transition process of The Constitution of Won-Buddhism. From the early Constitution, established at the same time with the Order`s founding, to the present Constitution, the Won-Buddhist Order has inherited the truth view and the world view of Buddhism. Especially the article of The Buddha of an Original Guide shows this point very well. Moreover, in 1990`s the Supreme Dharma Council, the Won-Buddhist highest resolution organization, elucidated clearly the Won-Buddhist standpoint about the relation with Buddhism. Accordingly, the recent Won-Buddhist awareness about the de-Buddhistization was derived from a series of historical process, and deviated from the standpoint of the Order which officially declared the unity of Buddhism and Won-Buddhism.

기후위기시대 원불교의 역할

원영상(Yong Sang Won) 전남대학교 종교문화연구소 2021 종교문화학보 Vol.18 No.1

본 논문은 인류가 처한 심각한 위기 상황인 기후문제에 대한 원불교의 활동과 이를 뒷받침하는 교의적 기반에 관한 연구다. 기후변동에 관한 정부 간 패널(IPCC)은 2018년 195개국이 승인한 <지구온난화 1.5°C 특별보고서>(Special Report on Global Warming of 1.5°C)에서 지구 온난화의 위험을 경고하고 있다. 이 위기에 대해 종교는 안타깝게도 문제 해결의 주체가 될 수 없다는 것이 역사적으로나 현실적으로 증명되고 있다. 그럼에도 지금은 어떤 작은 힘이라도 나서서 힘을 합칠 수밖에 없는 상황이다. 현대불교, 참여불교, 대중불교로서의 원불교는 이웃종교들처럼 인류 공동의 문제를 해결해야 인류 문명이 지속될 수 있다고 본다. 따라서 불교 또한 자발적 조직을 통해 기후・환경 문제에 적극적으로 대응하기 시작했다. 2010년 4대강 문제에 심각함을 느낀 원불교인들이 결성한 원불교환경연대가 그 주체이다. 원불교환경연대는 인간 안보를 위해 성주군 소성리에 불법으로 반입된 사드(THAAD, 고고도미사일방어체계)의 철폐운동에도 적극적으로 참여하고 있다. 한빛원자력발전소가 있는 영광군에서도 탈핵순례를 통한 탈원전운동을 지속적으로 전개하고 있다. 이 양 지역은 원불교의 핵심 성지가 있는 곳이기도 하다. 이 외에도 5개교단 환경단체들의 연대체인 종교환경회의에 적극 참여하여 활동하고 있다. 2020년에는 유교까지 포함한 6대종단 ‘종교인 기후위기 비상행동’ 선언을 이끌어 내기도 했다. 원불교 환경운동의 교의적 기반은 천지・부모・동포・법률의 사은(四恩) 가운데 천지은(天地恩)이다. 2000년 서울에서 공식적인 교단 대표 환경단체로서 ‘원불교 천지보은회’가 창립되기도 했다. 원불교의 신앙 대상인 법신불 일원상(法身佛 一圓相)은 바로 이 사은에 의해 전개된다. 사은의 존재론은 불법의 연기(緣起)사상에 근거해 있다. 이에 따라 천지의 도(道)에 순응하며, 자연을 보존하고, 자연과 공존하는 것이 바로 원불교 환경운동의 이념이다. 이러한 원불교 환경운동의 지평을 확대하기 위해서는 공존과 공생의 의식을 더욱 확대시키는 것과 소비자본주의의 배격과 지구적 정의론의 확장이 필요하다. 원불교의 입장에서 자신의 종교적 가치가 세계 보편의 가치와 소통되기 위해서라도 원불교환경운동의 역할은 매우 중요함을 알 수 있다. This thesis is a study on activities of Won Buddhism about climate issues, the serious crisis, and the dogmatic foundation which supported these. International Panel on Climate Change (IPCC) warns the dangers of global warming in Special Report on Global Warming of 1.5°C approved by 195 countries in 2018. Unfortunately, this crisis historically or practically proved that religions cannot be a main agent of solving the problem. Nevertheless, we cannot help bringing even small powers together in this situation. Won Buddhism as modern, engaged, and popular Buddhism thinks that human civilization can continue only when solving the common problems of mankind. Therefore, Buddhism also began to deal with climatic and environmental issues actively through voluntary organizations. The Cooperation of Environmental Won Buddhism organized by Won Buddhists who felt the seriousness of the four-river project in 2010 is the main agent. The Cooperation of Environmental Won Buddhism has actively participated in a movement for the abolition of THAAD carried in Soeong-ri, Seongju-gu for human security. It has continued to develop a movement for nuclear power phase-out in Yeonggwang-gun with Hanbit Nuclear Power Plant through post-nuclear pilgrimages. The key sacred places of Won Buddhism are also located in these both areas. Besides, it has actively participated in religious environmental conferences, an alliance system of environmental organizations of 5 religious bodies. It led religious persons' emergency action of the climate crisis declaration by 6 great religious bodies incliding Confucianism. The dogmatic foundation of environmental movements of Won Buddhism is beneficence of Heaven and Earth (天地恩) among fourfold beneficence (四恩) of heaven and earth, parents, compatriots, and laws. In 2000, Won Buddhism Heaven and Earth Requital Society was established as the environmental body which officially represented the religious body in Seoul. Phenomena of Law-body buddha and a great-circle (法身佛 一圓相), the subject of belief of Won Buddhism, is developed by fourfold beneficence. Ontology of this fourfold beneficence is based on dependent origination (緣起) thought of the Buddhist Law. Accordingly, ideology of environmental movements of Won Buddhism is to adapt yourself to the Way (道) of Heaven and Earth, preserve the nature, and coexist with it. In order to expand horizons of the environmental movements of Won Buddhism the expansion of awareness of co-existence and the global theory of justice and the rejection of consumer capitalism are required. It can be found that roles of the environmental movements of Won Buddhism are very important to make religious value of Won Buddhism communicate with global valve of universality.

소태산 박중빈의 불교개혁사상에 나타난 구조 고찰

원영상 ( Yong Sang Won ) 한국신종교학회 2014 신종교연구 Vol.30 No.-

본 논문은 불법연구회를 창립한 소태산 박중빈(1891∼1943)의 불교개혁사상의 구조를 분석한 것이다. 먼저 소태산에 의한 개혁불교로서의 지향점을 세 가지로 제시할 수 있다. 첫째, 시대적 현실에 입각한 불법의 원융성 회복, 둘째, 불법에 입각한 제 사상의 포용 정신, 셋째, 불법에 기반한 사회개혁을 전개하고자 한 것이다. 이러한 지향점 위에 소태산의 불교개혁사상의 구조 또한 다음의 세 가지 측면에서 보고자 한다. 첫째는 불보(佛寶)와 법신불 일원상과의 관계이다. 한국의 불교는 사찰에 전통적으로 유래된 불상을 신앙의 대상으로 모셔왔다. 근대의 여러 불교개혁가들이 주장한 것처럼 신화화된 불상은 불법의 진의에 대한 대중의 접근을 방해한다고 보았다. 소태산은 불심(佛心)의 상징으로 법신불 일원상을 봉안함으로써 불법의 근원을 드러내고자 하였다. 둘째는 법보(法寶)로서 『정전(正典)』을 텍스트로 하였다는 점이다. 『정전』의 원텍스트는 소태산이 친히 감수한 『불교정전(佛敎正典)』이다. 원불교의 핵심경전인 『정전』은 대승불교의 경전관에 의거하고 있다. 소태산 또한 시기상응의 정신에 입각하여 대중을 중시하는 경전관을 피력하고 있다. 셋째는 승보(僧寶)의 의미를 확대하여 승가의 사회화를 지향한 것이다. 즉, 재가와 출가를 동등하게 보고, 차별없이 교단의 운영자로 참여시킨 것과 이러한 평등을 기반으로 사회의 승가화를 모색한 것이다. 이는 대승불교가 궁극적으로 성취하고자 했던 세계관이다. 이처럼 소태산의 불교개혁은 불법의 근원에 입각하여 기존의 관습적인 불법승 삼보를 해체하고, 현대적인 의미의 삼보로 재구성한 것이다. 소태산의 사후, 개명된 현재의 원불교의 성격 또한 이를 잘 계승하고 있다고 할 수 있다. This paper is a study on the structure of reformative thoughts of Buddhism by launched Sotaesan Jung-Bin Park(1891∼1943) who founded the Institute of Buddha-Dharma in 1924 that has been changed to Won-Buddhism in 1948. This writer think that Sotaesan presented 3 parts as the intention points of Buddhism reform by himself. Firstly, unifying material and spirit, politics and religion, monk and layman, life and practice etc., secondly, all-embracing of religious thoughts in the world based on the teachings of Buddhism, thirdly, social reform based on the thoughts of Buddhism. The reformative thoughts of Buddhism launched by Sotaesan who reformed traditional Buddhism world, consists of 3 structural elements too. Firstly, it is about the relation between the statues of the Buddha and the Dharmak-ya Buddha whose another name is Il-Won(One Circle) in Won-Buddhism. The statues of the Buddha was worshiped as the great object of devotion in most of Korean temples. Sotaesan thought many statues of the Buddha treated as myths should be simplified for catching the true teachings of Buddha as like Buddhism reformers asserted in modern times. He enshrined Dharmak-ya-Buddha instead of Buddhist image to reveal the fundamental idea of Buddha. Secondly, Sotaesan completed Jeongjeon(正典) as the text of Buddha- Dharma. It contains the teachings of Buddha and Sotaesan. And Jeongjeon as Won-Buddhist core scripture is based on the viewpoint of Mah.y.na Buddhism. He preached that the teachings in scriptures should be kept up with the times and be angled towards viewers of the public. Thirdly, Sotaesan planed to make traditional Samgha in Buddhism open to society. He put this plan into practice through the Institute of Buddha-Dharma. It was equally open to both monks and laymen. This system is from Mah.y.na Buddhism that criticized Samgha of the established order. He has broken up three treasures, that is, Buddha, Dharma, and Samgha in traditional Buddhism and reconstructed these to modern system based on the fundamental idea of Buddhism. Today Won- Buddhists well maintain the heritage of the teachings of Sotaesan and the Institute of Buddha-Dharma.

소태산의 평화사상

원영상 ( Won Yong-sang ) 서울대학교 통일평화연구원 2016 통일과 평화 Vol.8 No.2

This paper deals with conceptualization of peace of Jung-Bin Park, the Founding Master of Won-Buddhism. The author argues that the basis of Jung-Bin Park`s peace lies in the truth of Il-Won-Sang (One Circle Image), which is the content of his enlightenment. The first point is the nature of the truth of Il-Won-Sang which is the original source of all things in the universe, the mind-seal of all buddhas and sages, and the original nature of all sentient beings. In other words, all truth is symbolized by the truth of Il-Won-Sang. The second point is the nature of existence as being interfused and interconnected in all the phenomena in the world. It means that dualistic opposition is rejected in the world of non-duality which the Il-Won-Sang truth contains. The third point is the nature of being perfect, the state in which the Il-Won-Sang truth is presented concretely in reality. In other words, it means the peaceful world where all existence is realized as being perfect like buddhas, and at the same time, is revered by all beings so that conflicts have disappeared. These contents of his enlightenment became the ideological bases for organizing the Society for the Study of the Buddha-dharma, the previous organization of Won-Buddhism. Also, Jung-Bin Park, who observed the limit of modern civilization which were the causes of sufferings for humanity and society, wanted to suggest solutions through this Order. Understanding the key was the destruction of traditions and symptoms based on division, he put forth the slogan of, “With this Great Opening of matter, let there be a Great Opening of spirit”, to correct spiritual civilization. He aimed for peace building in a religious way. The peace ideology of Jung-Bin Park can be explained as the Middle Way and the Mean, mutual life-giving and harmony, tolerance and buddhist works of embracing without abandoning. The Middle Way is a perfect practice which comes from enlightenment. The Mean is commanding the nature which appears in the state of no-thought and non-attachment. In social realities it is presented as the character of democracy and public concern. Mutual life-giving and harmony means the ethical relation of absolute grace, based on the theory of social dependent origination, which we cannot live without. It can be said to confront structural violence. Tolerance and buddhist works of embracing without abandoning are the faith activities toward a truthful world. In other words, they can be seen as practices of salvation to embrace all living beings which comes from the mind of great compassion and great loving-kindness. This peace ideology of Jung-Bin Park, was passed down to his disciples and, also, leaders of the Order―Gyu Song, Dae-Geo Kim, Gwang-Jeong Lee and so on―and became principal guidelines in the Order. Gyu Song`s ideology of the Ethics of the Three fold Unity, Dae-Geo Kim`s three great principles for world peace, and Gwang-Jeong Lee`s 6 great ways of unification on Korean Peninsular are the main representatives. More profound studies are required so that these ideologies, based on Jung-Bin Park`s ideology of peace, can be settled into the world`s universal values and ethics.

근대 개혁불교의 사회적 공공성 - 불법연구회의 귀환전재동포구호사업을 중심으로 -

원영상 ( Won Yong - Sang ) 한국불교선리연구원 2018 선문화연구 Vol.24 No.-

This study aims at illuminating the social activities and meaning in which the Society for the Study of the Buddhadharma(previous Won - Buddhism), which is the reformed Buddhism in modern times, engaged in the political period of liberation since 1945, as well as the meaning of Buddhist engagement in modern societies. Especially, it examined the history of the works for the returning war victims, which is a relief work for the people that the Society for the Study of the Buddhadharma, as the engaged Buddhism, went into in spite of it’s situation where it was not equipped sufficiently with material and institutional foundation, and searched for the relief spirit in it. It also investigated the enthusiastic spirit of social engagement of Song Tosong who led these works, and defined the thought of the Pure Land in reality which appeared in the works of Won - Buddhism to found a state. Lastly, it concluded the idea of Won - Buddhist public concern, and mentioned a social role of a religion based on it. Among many new religions which appeared in the Korean modern times, the Society for the Study of the Buddhadharma, which argued a religious reformation based on the buddhadharma, was succeeded by Won - Buddhism of today. Even though it does not belong to a member of the Buddhist Order Association, which is a meeting of Buddhist community, the core idea of the Society for the Study of Buddhadharma, re - named as Won - Buddhism, was founded on the spirit of Mahayana Buddhism just as traditional Buddhism was in East Asia. Accordingly, the spirit of public concern of Won - Buddhism has a root in the Mahayana Buddhism, and also the reforming spirit of modern times shares the same lineage with the process of historical development of the Mahayana Buddhism. Seeing from this aspect, the social engagement activities of the Society for the Study of the Buddhadharma can be said to be a Buddhist social engagement in terms of the modern meaning. To illuminate such history is expected to be helpful in setting the orientation that today’s buddhadharma should move forward.

원불교의 종교성과 공공성

원영상(Won, Yong-Sang) 동국대학교 불교문화연구원 2017 佛敎學報 Vol.0 No.79

본 논문은 근대 한국종교의 하나인 원불교의 종교성과 공공성을 논한 것이다. 최근 공공철학이 활발히 논의되고 있는 가운데 종교에 대한 공공성 연구로도 확산되고 있다. 공공성 연구는 종교, 국가, 기업, 학계 등을 망라한 시각에서, 한국사회는 물론 지구 전체의 문제 해결에 대한 인식 전환을 촉구하는 지적 활동이다. 특히 동아시아에서 한국과 일본은 연구의 연대 속에서 이를 주도하고 있다. 제국주의의 고통을 극복하고자 했던 한국의 종교들은 이러한 점에서 공공성 연구의 적절한 영역이라고 하지 않을 수 없다. 이를 위해 먼저 근대 한국종교의 공공성 연구의 범주를 설정하여 보았다. 근대 한국종교의 활동 영역은 정치, 경제, 문화, 예술, 시민운동 등 다양한 영역에 걸쳐 있으며, 민족주의, 반자본주의, 계몽운동, 공동체, 이념의 공존, 시민적 자유의식, 사회참여, 사회적 다양성의 조화를 핵심 과제로 삼고 있다. 특히 이 가운데 자본주의에 대한 대응, 공공적 시민의식 운동, 독립운동 및 국권회복, 신문화운동의 네 가지 측면에서 공공성 연구의 가능성을 살펴보고 있다. 이어 이러한 연구 범주에 기반, 한 세기 동안 원불교가 어떠한 공공성의 역사를 구현해왔는가를 살펴보고 있다. 종합적으로 공공종교로서의 구체적인 자기규정을 해가는 개혁불교의 이념 차원과, 실천적 차원의 민중구제의 역사를 정리하고 있다. 전자는 백지혈인(白指血印)의 법인(法認), 박중빈의 『조선불교혁신론』과『불교정전』편찬을, 후자는 저축조합운동과 영산방언역사, 전재동포구호사업, 항일운동, 송규의 「건국론」 발표를 통해 그 의미와 가치를 정리하고 있다. 이를 통해 원불교의 종교적 공공성의 성격을 대승정신의 계승과 참여불교의 정신 측면에서 다루고자 하고 있다. 전자는 제생의세론 및 회통사상으로 보고 각각, 개벽사상 및 보편윤리와 연동되고 있음을 조명하고 있다. 원불교는 아시아의 근현대 개혁불교와 맥락을 같이하고 있으며, 대승불교의 보살정신을 계승하고 있음을 알 수 있다. 또한 근대 한국종교의 정신적 축인 개벽사상을 받아들이고 있음을 알 수 있다. 그리고 참여불교의 입장에서 회통정신의 구현을 통해 현대사회가 요구하는 보편적 가치를 교의로써 확립하고 있음을 알 수 있다. 마지막으로 해방 후, 원불교 공공성 발현의 한 측면인 종교연대운동을 부기했다. 결국, 원불교는 스스로 천명한 세계평화운동, 평등한 질서 건립, 세계적 정신운동 실천, 국제적 종교연합기구의 구현에 매진함으로써 공공종교로서의 객관성을 확보해 나갈 수 있을 것이라고 판단된다. This paper discusses the characteristic as a religion and the publicness of Won-Buddhism, one of the modern Korean religions. Recently while the public philosophy is being actively discussed, the discussion is expanding to the research of public concern. The research of publicness is an intellectual to urge transformation of consciousness about the solution to the whole global issues as well as Korean society activity from the perspectives covering religion, state, enterprise, and academies. Especially in East Asia Korea and Japan is leading a research among solidarity of these researches. The Korean religions which had tried to overcome sufferings from imperialism are appropriate aspects for the research of public concern from these points. To do it, first, I tried to set a categories of publicness research into modern Korean religions. The activity scope of modern Korean religions covers variety of scopes such as politics, economy, culture, art, and civil movement, and it took as core tasks nationalism, anticapitalism, enlightenment movement, community, coexistence of ideology, civil awareness for freedom, social engagement, and harmony of social diversity. From these perspectives, I examined the possibility of publicness research through four aspects such as response to the capitalism, public movement of civil awareness, independence struggle and recovery of the national sovereignty, and new culture movement. Continuously, I studied how Won-Buddhism realized the history of public concern during it’s first century. Comprehensively, I arranged the ideological aspect of reformed Buddhism in which it define itself concretely as a public religion, and arranged it’s history of delivering people from the aspect of practice. I arranged the former’s meaning and value through the dharma authentication of ‘the seal of blood from bare fingers,’ Park Jung-bin’s compilation of The Reformation Theory of Buddhism in Joseon Dynasty (Chosŏn pulgyo hyŏksin non) and The Principal Book of Buddhism (Pulgyo chŏngjŏn), and arranged the latter’s through movement of the savings union, levee project at Yeongsan, anti-Japan movement, Song Gyu’s declaration of On Founding a State (Kŏn’guk non). Based on the history, I treated the public characteristics of Won-Buddhism as a religion from the aspects of inheritance of Mahayana spirit and the spirit of engaged Buddhism. I saw the former as the theory of delivering sentient beings and curing the world, and the thought of communicative interfusion, and examined they are connected with the thought of Great Opening and universal ethics respectively. Won-Buddhism shares the context with modern reformed Buddhism in Asia, and it succeeded to the bodhisattvas spirit in Mahayana Buddhism. And it also accepted the thought of the Great Opening which was a spiritual axis in modern Korean religions. Won-Buddhism, as an engaged Buddhism, established as its doctrine the universal values that modern society requires through the realization of communicative interfusion thought. Lastly, after liberation from Japan, I added a solidarity movement of religions as one aspect of realizing the public concern by Won-Buddhism. After all, I saw Won-Buddhism can secure objectivity as a public religion by reflecting how it could realize in daily life the religious spirit through the world peace movement, establishment of equal order, practice of globalized spiritual movement and global organization of the United Religions that it declared itself.

원불교 천도(薦度) 의례에 대한 연구 - 전통의 계승과 단절을 중심으로 -

원영상(Yongsang Won) 한국종교학회 2021 宗敎硏究 Vol.81 No.1

This thesis is a study on the soul-delivering rituals of Won-Buddhism, one of modern Korean religions. Especially, it studies identity of Won-Buddhism as contemporary religion by analyzing acts and contents of the consolation ceremony for the spirit of the death(薦度齋). The consolation ceremony for the spirit of the death that settled in the process of sinicizing Buddhism became the ritual for the dead in Korean Buddhism. It enriched Buddhist culture as it was divided into various forms. However, it gradually got to be complicate and be weighted toward form. The modern Buddhist world tried to innovate this soul-delivering rituals. Won-Buddhism also tried to innovate the death rituals as well as informal courtesy as reform Buddhism, Engaged Buddhism, and Lay Buddhism. The body text discusses the origin of the soul-delivering rituals of Won-Buddhism and the background of its innovation. There was a change of innovating the entire rituals and building modern rituals in the Buddhist world in the period that Code of Rites of Won-Buddhism was created. Won-Buddhism also rebuilt the rituals under this influence and from a position of reforming Buddhism. The soul-delivering rituals can be modern innovation, but it modernized the fundamental spirit of the teachings of the Buddha more. This can clearly be found from the structure of the soul-delivering rituals. It inspires the spirit of Mahayana Buddhism to make the dead remove every karman(業) and find right enlightenment. However, the soul-delivering rituals of Won-Buddhism are different from traditional Buddhism in that there is a great view to be born in human way(人道) as good ways(善道). It can be consideration to make the dead born in the human world, find enlightenment of immortality(不生不滅性) of souls through the teaching of the Buddha, and settle for the Buddha-land. This is done by rational thinking of the modern meaning. Finally, the soul-delivering rituals of Won-Buddhism can be found to have problems of neglecting the social structure and systematic limits and sublimating limitations of weak men as well as the high and deep teachings of the Buddha toward enlightenment by emphasizing individual karman on the basis of individual fateful causationism.

일본중세 신불교 조사들의 신행관 - 도겐(道元)·신란(親鸞)·니치렌(日蓮)을 중심으로 -

원영상 ( Won Yong-sang ) 동아시아불교문화학회 2018 동아시아불교문화 Vol.0 No.34

Founders of sects in medieval times in Japan established New-Buddhism based on their belief and realization to restore teachings of Buddha that declined due to fall of the ancient royal nations allied with Buddhism in distribution of eschatology of Buddhism. Among them, Dogen·Shinran·Nichiren are founders that best reveal the characteristics of New-Buddhism. Because they well display the spirit such as Ilbul(一佛) is Ilchebul(一切佛), Ilbeob(一法) is Ilchebeob(一切法), and Ilseung(一僧) is Ilcheseung(一切僧). This research investigated the viewpoints on belief and practice asceticism by the founders of sects. Firstly, when investigating the classification of Buddha's teaching by the founders of sects, Dogen established the basic teachings based on Jigwantaza(只管打坐), Bonjeungmyosu(本證妙修), and Sujeungilyeo(修證一如). Sinran established the Pure Land thought of belief along with chanting Amitabha. And the core of Nichiren thoughts is composed of the teachings of Ojungsamdan(五重三段), Ojungsangdae(五重相對), and Oui(五義). Dogen, who created Japanese zen(禪) firstly in the viewpoints on belief and practice asceticism, as his name, put belief on the fundament of Tao(道, truth), and established Buddhism of thorough act through Buli(不二) relation between cultivation and realization due to the influence of Cheontaebongak idea(天台本覺思想). Shinran, also, established a consistent faith view verified with teaching, act, and belief, as in Gyohaengsinjeung(敎行信證), and intended to realize the true meaning of teachings of Buddha during eschatological era of Buddhism by preaching the possibility of salvation in anyone through Aginjeonggi idea(惡人正機思想). Lastly, Nichiren believed in Sakyamuni, the essence of Jeongbeob(正法), based on Saddharma Pundarika Sutra(法 華經) during eschatological era of Buddhism, and deeply established teaching of Jahaeng(自行) and Tahwa(他化) through his hardship. The belief and practice asceticism of such founders firstly displays the realization of spirit of Mahayana Buddhism. Also, another point is realization of Gusaeng(求生) and Guse(救世) through the belief and practice asceticism through resolution(發心), becoming a Buddhist priest(出家), seeking the truth(求道), realization(깨달음), salvation(救濟) activity. Also, actualization of the matter of belief and practice to teachings of Buddha through reconstitution of Sigigwan(時機觀) during that period. Such point already showed a model of engaged Buddhism required by the modern society.

광복 후 분단체제에 대한 원불교의 대응과정 연구

원영상 ( Yong Sang Won ) 한국신종교학회 2013 신종교연구 Vol.28 No.-

해방 후 한국사회는 외세에 의해 분단되었다. 일제시대에 태동된 원불교는 한국 민족의 이러한 분단의 고통을 분담하면서 성장하여 왔다. 이에 본 논문은 분단체제에 대한 현재까지의 원불교의 대응과정을 연구한 것이다. 먼저 분단의 현실에 대해서는 주로 백낙청과 이종석의 분단체제론과 분단구조론을 분석하였다. 이들은 분단문제를 풀어가는 방법으로 시민참여가 중요함을 지적하고 있다. 종교계 또한 이러한 현실 위에 대북한 교류의 장을 넓히고 있으며, 원불교도 여기에 적극적으로 동참하고 있다. 분단체제에 대한 원불교의 대응양상에 대해서는 먼저 광복 후의 과제와 당시 최고 지도자였던 정산 송규의 「건국론」의 의미를 짚어보았다. 그 내용 가운데 민주국 건설과 중도주의 운용은 현 시점에서도 한반도의 통일방식에 중요한 시사점을 던져 주고 있음을 알 수 있다. 이어 분단체제의 고착화에 대한 대응과 분단 회복운동에 대한 참여를 다루었다. 전자는 반공을 국시로 삼아 분단이 고착화된 시기의 원불교의 대응을 논한 것이다. 비록 이념적인 측면에서 통일의 당위성을 내세우기는 했지만 원불교의 사회적 역할은 크지 않았음을 알 수 있다. 그렇지만 80년대 후반 노태우 정부의 등장과 함께 의등장과 함께 원불교도 북방 및 북한교화의 정책을 수립한 것은 고무적이라고 할 수있다. 후자에 있어서는 현재까지 한국사회 내 분단회복 운동에의 동참을 조명한 것이다. 북한과의 학문적 협력, 청년들의 통일 운동, 원불교 사회단체들의 통일 활동, 원불교 지도자에 의한 통일의 사명고취 등 다양한 통일논의와 활동은 원불교가 분단회복운동에 적극적으로 나서고 있음을 알 수 있다. 이에 따라 향후 원불교의 통일운동은 종교적 이념과 통일이념의 조화, 시민사회의 역량강화, 실질적인 교육, 교류, 협력 사업 등이 이루어져야 함을 결론으로써 제시하였다. Korea is separated by foreign powers after her independence in 1945. Wonbuddhism which was established in the period of Japanese and has expanded after that time, has shared Korea`s deepest sympathy. This paper is studied on the process of Wonbuddhism`s policy in response to the system of Korea`s division until now. First of all, this writer has analyzed both the theory of division system suggested by Nak-Cheong Baek and the theory of division structure by Jong-Seok Lee. They all pointed out it is important that Korean citizens are engaged and involved in solving of division problem. The Korean religious circles are promoting religious and cultural exchanges between North and South Korea. Wonbuddhism also is getting in on the acts. The process of Wonbuddhism`s policies in response to the division system firstly is studied on the meaning of the theory of founding the State written by Wonbuddhism`s principal leader Gyu Song in 1945. This book is an analysis of Korean policy issues after Korea`s independence. Both building up a democratized country and proceeding on the principle of middle-of-the-roadism have implications for the method to unify divided Korean peninsula in the present. Secondly, Wonbuddhism`s policies and the reunification movements in response to the fixation of the division system are treated. The former was focused on them when the government took an anticommunist line and therefore the system of the divided Korea became permanent. Although the believers of Wonbuddhism knew the appropriateness of reunification in respect of history, the social role of Wonbuddhism did not play a large factor in reunification movements. Meanwhile, Wonbuddhism formulated the policy of missionary work to countries in the Communist bloc and North Korea with the establishment of Tae-Woo No`s government during this period. The latter is focused on joining in reunification movements in Korea until now. We can see that Wonbuddhism are taking an active part in solving division problem, especially in academic cooperation with North Korea, reunification movements by the young and social groups of Wonbuddhism, infusing the calling of reunification into the hearts of believers by readers of Wonbuddhism. This writer made a conclusion that the unification movement hereafter of Wonbuddhism should be pursued the harmony between religious and reunification ideology, social-empowerment by citizens, education for reunification, exchange and cooperation project between north and south Korea and so on.

일본불교의 영장(靈場)과 성지순례문화 연구

원영상(Won Yong Sang) 한국종교학회 2008 宗敎硏究 Vol.52 No.-