본고는 만해용운(萬海龍雲, 韓裕天, 1879-1944)선사 『불교대전(佛敎大典)』( 1914, 이하 『대전』)을 현공묵암(玄空黙菴 尹柱逸, 1895-1969)선사 『불교대성전(佛敎大聖典)』(1966, 이하 『성전』)의 대비를 통해 서지적 구조와 그 사상적 성격을 밝히기 위한 연구이다. 만해선사의 『대전』은 한국 최초의 불교성전인데, 그의 가르침과 사상적 영향 아래 용성진종(龍城震鐘, 白相奎, 1864-1940)선사를 은사로 출가한 현공선사는, 이를 일생의 지남으로 삼고 있었다. 현공선사의 『성전』은 1952년부터 이를 보완하여 강설하면서 프린트본으로 한 장씩 이루어 14년에 걸쳐 1966년 완성한 것이다. 그러므로 『대전』은 현공선사에게 있어서 교의사상의 출발점이요 귀착점이며, 『성전』은 만해선사의 학맥과 사상을 계승한 상징적 성격을 띈다. 『대전』의 구성은 불․법․승 삼보(佛法僧 三寶)의 체계로 9편인데, 『성전』은 이를 조정하여 6편으로 재편하고 있다. 『대전』은 9품 28장 32절에서 직접 내용이 이루어진 61항목(品·章·節)에 439종의 불전을 1,711회 인용하고 있고, 『성전』은 총 6품 23장 44절로 구성하여 총 534종의 불전을 2,012회 인용하고 있다. 『대전』 인용불전이 『성전』에서는 인용종류 100종 정도, 인용회수 300회 가량 증장되었다. 인용불전에 있어서 『대전』은 경·율·론 삼장(經律論三藏)만에 그치고 있는데 대하여, 『성전』은 한‧중‧일 삼국에서 이루어진 각종 소(疏)까지 채록하는 특징을 보인다. 이들 소는 원효(元曉, 617-686)의 『발심수행장(發心修行章)』에서 은사 용성선사의 『심조만유론(心造萬有論)』은 물론, 함께 활동했던 안진호(安震湖, 1880-1965)선사의 『석문의범(釋門儀範)』까지 망라하고 있다. 그런데, 『대전』과 『성전』은 인용전적의 경향에 있어서는 일치하며, 인용횟수인 『화엄경(華嚴經)』, 『열반경(涅槃經)』, 『법구경(法句經)』의 순서에서도 같은 흐름이 확인된다. 현대적인 불교성전 편찬의 효시를 이룬 만해선사의 『대전』의 기획된 배경은 좀더 구체적인 고찰을 요한다. 다만 삼보신앙을 중심으로 한 상구보리 하화중생(上求菩提 下化衆生)의 불교이념은 구성상에서 분명하게 드러나며, 현공선사의 『성전』에서도 그대로 계승된다. 따라서 만해선사의 『대전』은 현공선사의 『성전』과의 대비를 통해 그 편집의도와 서지적 경향이 분명해진다. 이는 만해선사의 학맥과 불교사상의 후래적 영향을 말해주는 것이기도 하다. 아울러 『대전』은 『성전』의 보충작업을 통해 불교성전으로서의 현재적 유용성이 증명되는 셈이다.

This paper is the study to elucidate their bibliographical structure and character of The Great Book of Buddhism (佛敎大典, 1914) written by Seon [Zen] Master Manhae (萬海龍雲 韓裕天; Han Yu-cheon, 1879-1944) and The Great Sacred Book of Buddhism (佛敎大聖典, 1966) written by Seon Master Hyeongong Mukam (玄空黙菴 尹柱逸; Yun Ju-il, 1895-1969) with comparison between them. The Great Book of Seon Master Manhae is the first sacred book of Buddhism in Korea. Seon Master Hyeongong became a monk by adopting Yongseong Jinchong(龍城震鐘 白相奎; Baik Sang-gyu, 1864-1940) as his teacher and took the Great Book as his compass of his whole life under the influence by Manhae’s teaching and thoughts. Giving lectures on the Great Book with supplementation and printing the lectures one by one piece of paper, Seon Master Hyeongong completed the Great Sacred Book in 1966, through 14 years from 1952. Therefore the Great Book is the starting point and the destination point of Seon Master Hyeongong’s doctrinal thoughts, while the Great Sacred Book has a symbolic character to have succeeded to Seon Master Manhae’s lineage of study and thoughts. The Great Book is made up of nine parts as a system of the Three Jewels of the Buddha, the Dharma, and the Sangha. The Great Sacred Book re-edited the system into 6 parts. The Great Book consists of 9 parts, 28 chapters, and 32 sections, in which Seon Master Manhae cited 439 Buddhist books 1,711 times in 61 items (part, chapter and section) which he wrote himself. The Great Sacred Book consists of 6 parts, 23 chapters, and 44 sections, in which Seon Master Hyeongong cited 534 Buddhist books 2,012 times. in 61 items (part, chapter and section) which he wrote himself. As for the Buddhist books which were cited in the Great Book, around 100 books and around 300 times in citation were increased in the Great Sacred Book. As for the Buddhist books which were cited, the Great Sacred Book has a characteristic that it extends to every kinds of Commentary which were made in Korea, China, and Japan while the Great Book only covers the Tripitaka of Sutra, Vinaya, and Abhidharma. These treatises covers from the Chapter of Aspiration and Practice (Balsim-Suhaeng-Jang; 發心修行章) by Won Hyo (元曉, 617-686), through The Theory of All Things the Mind Creates (Simjo-Manyu-Ron; 心造萬有論) by Seon Master Yongseong, Seon Master Hyeongong’s teacher, to the Ritual Norms in the Shakyamuni Order (Seokmun-Uibeom; 釋門儀範) by Seon Master An Jin-ho (安震湖, 1880-1965), who worked together with Seon Master Hyeongong. Of course, these two great books correspond to each other in tendency of citation, which can be identified with the order of the Avatamska [Flower Garland] Sutra (華嚴經), the Nirvana Sutra (涅槃經) and the Dhammapada (法句經) in the citation times. It is not obvious that, under what kind of background, the Great Book by Seon Master Manhae, which became the first example of compilation in modern sacred books of Buddhism, was planned. Just the Buddhist ideology of “Seeking the Bodhi upward, edifying the sentient beings downward,” centered on the faith on the Three Jewels, was revealed clearly in it’s composition, and inherited in the Great Sacred Book by Seon Master Hyeongong as it is. Accordingly, the editorial intention and bibliographical tendency of the Great Book of Seon Master Manhae becomes evident through the comparison with the Great Sacred Book of Seon Master Hyeongong. It represents the influences on the academical lineage and later generations in the Buddhist thoughts by Seon Master Manhae. In addition, the present usefulness of the Great Book is proven as a Buddhist sacred book through the supplementary work of the Great Sacred Book.

Manhae Yongun, Yongseong Jinchong, Hyengong Mukam, The Great Book of Buddhism, The Great Sacred Book of Buddhism, the thought of reformation of Buddhism