A Research on the Characteristics of Jongtonglon in Daesoonjinrihoe: through the Comparison with Bubmaeklon of Korean Buddhism

Park, In-Gyu

doi:10.25050/jdaos.2015.24.2.117

J. Daesoon Acad. Sci. 2015; 24(2):117-164

pISSN: 1598-3439

DOI: https://doi.org/10.25050/jdaos.2015.24.2.117

Article

대순진리회 종통론의 특성 연구: 한국불교 법맥론과의 비교를 통해

박인규 ¹ ^, ^†

A Research on the Characteristics of Jongtonglon in Daesoonjinrihoe: through the Comparison with Bubmaeklon of Korean Buddhism

In-Gyu Park ¹ ^, ^†

Author Information & Copyright ▼

¹대순진리회 교무부ㆍ연구위원

¹Division of Cultural Affairs, Daesoonjinrihoe

^†Corresponding Author : In-Gyu Park

ⓒ Copyright 2015, The Daesoon Academy of Sciences. This is an Open-Access article distributed under the terms of the Creative Commons Attribution Non-Commercial License (http://creativecommons.org/licenses/by-nc/3.0/) which permits unrestricted non-commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.

Received: Oct 31, 2014; Accepted: May 21, 2015

Published Online: Jun 01, 2017

ABSTRACT

Religion is not fixed and permanent and is constantly transforming and changing phenomenon. But in some religions, religious culture happens that emphasize the original and authentic teaching of the founder and removes the other accumulations among the accumulated religious tradition. So some religious communities advocate the original teaching of the founder and insist that they are the orthodox and the others are heresy and make the theory of true transmission etc.

Jongtonglon(宗統論) of Daesoonjinrihoe(大巡眞理會) looks similar to the theory of true transmission on the surface. The aim of this paper is the contribution to the understanding of Daesoon thought and the religious culture of Daesoonjinrihoe by studying the characteristics of Jongtonglon. I want to highlight on the characteristics of Jongtonglon by comparing it to Bubmaeklon(法脈論) of Korean Buddhism.

Bubmaek(法脈) of Korean Buddhism is well showed in the constitution of Jogaejong(曺溪宗) that represents Korean Buddhism. The constitution says that Jogaejong considers SakyaMuni the main Buddha and Doyi (道義) the founder of Jogaejong and BojoJinul(普照知訥)ㆍTaegoBou(太古普愚) the restorer of tradition and also says that Jogaejong succeedes Cheongheo(淸虛) and Buhyu(浮休). Between SakyaMuni and Doyi, there are several monks of Seocheon(西天)-28Choseol(祖說) and China-6Choseol(祖說). Jinul is highly praised for enhancing the atmosphere of performance of Jogaejong and Bou was regarded as the founder of Jogaejong since late Joseon dynasty. In modern times there were conflicts between Bojojongjoseol(普照宗祖說) and Taegojongjoseol(太古宗祖說), but today’s Bubmaek(法脈) of Korean Buddhism was erected after the conflicts was controled.

Jongtong of Daesoonjinrihoe was erected by Jo Jengsan(趙鼎山) Doju(道主) who was received Heaven’s will through divine revelation. Dojeon(都典) succeeded Jongtong by Doju’s will and he didn’t say a word when he went to Heaven. So the succession of Jongtong is ended.

The first characteristic of Jongtonglon of Daesoonjinrihoe is that the succession of Jongtong was decided by Heaven and has been expected from long ago. The second, Jongtonglon has the sacred characteristic which is not shown in Bubmaeklon. The third, the distinction between Yeonwun(淵源) and Yeonun(緣運) is not appeared in Bubmaeklon. The fourth, Jongtonglon has more anti-syncretic feature than Bubmaeklon. The fifth, Yeonun(緣運) and Bubmaeklon are different in that feature. As Jongtonglon occupies a prominent place in Daesoonjinrihoe, the understanding of it can contribute to grasp the doctrine and culture of Daesoonjinrihoe.

Keywords: Daesoonjinrihoe; Korean Buddhism; Bubmaeklon(法脈論); Jongtonglon(宗統論)

참고문헌(References)

『전경』.

『대순지침』.

『대순진리회요람』.

『대순회보』.

『대정신수대장경』.

『도헌』.

『만속장경』.

『속장경』.

『택리지』.

10.

갈조광, 『선종과 중국문화』, 서울: 동문선, 1991.

11.

국사편찬위원회 편, 『신앙과 사상으로 본 불교 전통의 흐름』, 서울: 두산동아, 2007.

12.

김용태, 「조선중기 불교계의 변화와 '서산계(西山系)'의 대두」, 『한국사론』 44, 2000.

13.

김용태, 「조선후기ㆍ근대의 종명과 종조 인식의 역사적 고찰-조계종과 태고법통의 결연」, 『선문화연구』 8, 2010.

14.

김용태, 「조계종 종통의 역사적 이해」, 『한국선학』 35, 2013.

15.

길희성, 『지눌의 선사상』, 서울: 소나무, 2006.

16.

대한불교조계종 교육원 편, 『조계종사 고중세편』, 서울: 조계종출판사, 2004.

17.

대한불교조계종 교육원 편, 『조계종사 근현대편』, 서울: 조계종출판사, 2005.

18.

박상규, 「대순진리회의 조직과 그 특성」, 『종교연구』 70, 2013.

19.

박해당, 「조계종의 법통설에 대한 비판적 검토」, 『철학사상』 11, 2000.

20.

서정문, 「조선시대 선문법통설에 대한 고찰」, 『중앙승가대학논문집』 1, 1992.

21.

세끼구찌 신다이(關口眞大), 『선종사상사』, 이영자 옮김, 서울: 홍법원1989.

22.

성철, 『선문정로평석』, 합천군: 장경각, 1993.

23.

송월주, 「종헌」, 『대한불교조계종법령집』, 서울 : 대한불교조계종, 1995.

24.

심재룡, 『지눌연구: 보조선과 한국불교』, 서울: 서울대학교 출판부, 2004.

25.

야나기다 세이잔, 『선의 사상과 역사』, 안영길ㆍ추만호 역, 서울: 민족사, 1991.

26.

吳經能, 『선학의 황금시대』, 서돈각ㆍ이남영 옮김, 서울: 천지, 1997.

27.

이경원, 『대순진리회 신앙론』, 서울: 문사철, 2012.

28.

이부키 아츠시, 『새롭게 다시 쓰는 중국 선의 역사』, 최연식 옮김, 고양: 대숲바람, 2005.

29.

이은윤, 『혜능평전』, 서울: 동아시아, 2004.

30.

인순, 『중국선종사』, 이부키 아츠시 일역, 정유진 한역, 서울: 운주사, 2012.

31.

장대년, 『중국철학대강 상』, 김백희 옮김, 서울: 까치, 1998.

32.

조성택, 『퇴옹 성철의 깨달음과 수행』, 서울: 예문서원, 2006.

33.

차선근, 「대순진리회의 현재와 미래」, 한국학중앙연구원 문화와 종교연구소 엮음, 『한국종교의 확산 전략』, 파주: 한국학술정보, 2012.

34.

최종성, 「조선전기 종교혼합과 반혼합주의」, 『종교연구』 47, 2007.

35.

퇴옹 성철, 『한국불교의 법맥』, 합천: 장경각, 2001.

36.

Henderson, John B. The Construction of Orthodoxy and Heresy: Neo-Confucian, Islamic, Jewish, and Early Christian Patterns, Newyork: State University of New York, 1988.

37.

Martina Deuchler, "Reject the False and Uphold the Straight: Attitudes Toward Heterodox Thought in Early Yi Korea", in Theodore de Bary & JaHyen Kim Haboush eds., The Rise of Neo-Confucianism in Korea, Columbia University Press, 1985.

38.

Thomas A. Tweed, Crossing and Dwelling: A Theory of Religion, Harvard University Press, 2008.

39.

Encyclopedia of Religion.