한국불교 의례문화 연구

불교는 천 수백 년 동안 이미 한민족의 뿌리 깊은 전통이기 때문이라는 설명보다는 좀 더 구체적인 원인과 동력을 찾아보기 시작하였다. 그 과정에서 두 가지의 실마리를 찾았다. 첫 번째는 절을 유지하는 경제활동이고 두 번째는 신앙활동이다. 경제활동은 사찰계에서 확인하였다. 사찰계는 승속이 함께 참여하면서 절의 재원을 확보하는 유효한 방편이었다. 사지와 문집, 비문과 현판 등에서 25종의 사찰계 232건을 탐색하여 조선후기 불교와 사찰계를 펴냈다. 이 책에서 사찰계가 억불의 시대, 사찰이 존속할 수 있었던 동력이 었다는 사실을 규명하였다. 사찰계의 역할은 절의 보사활동(補寺活動)이 목적이었지만, 여기서 그치지 않고 다양한 신앙활동으로 이어졌다. 대표적인 사례가 염불계였다. 계금을 모아 재원을 마련하는 것이 목적이었지만, 정기적인 계모임에서 염불수행을 행하고 정토신앙을 고취하였다. 염불계를 통한 수행은 마침내 만일회로 이어지고 1만일, 즉 27년이 넘는 긴 세월 동안 일종의 신앙공동체가 한 절에서 지속되었다.

저자 서문 / 5

1장 역병과 한국불교 의례
1. 머리말 13
2. 경전의 역병 15
1) 경전류··············································································· 17
2) 다라니류············································································ 23
3. 고려불교와 역병 28
1) 반야경 의례: 반야도량과 경행·········································· 28
2) 불정도량과 마리지천도량·················································· 35
3) 점찰회와 소룡도량···························································· 37
4. 조선불교와 역병 44
1) 수륙재와 역병··································································· 45
2) 경행과 역병······································································ 50
5. 맺음말 52

2장 한국 탑돌이의 역사와 현황
1. 머리말 55
2. 한국불교의 탑돌이 56
1) 신라의 탑돌이·····································································57
2) 고려ㆍ조선의 탑돌이···························································64
3. 오늘날의 탑돌이 69
1) 법주사 팔상전 탑돌이·························································70
2) 월정사 탑돌이·····································································76
3) 충주 중원탑돌이··································································78
4) 해인사 탑돌이·····································································79
5) 통도사 탑돌이·····································································83
6) 만복사 탑돌이·····································································83
7) 원각사 탑돌이·····································································84
4. 맺음말 86

3장 팔관회의 복원과 재현을 위한 과제
1. 머리말 89
2. 팔관회 복원?재현 현황 91
1) 부산 팔관회의 현황과 목적················································94
2) 부산 팔관회의 의식과 행사················································98
3. 팔관회의 성격과 복원 과제 102
1) 수계호지적 성격································································103
2) 호국불교적 성격································································105
3) 사회통합적 성격································································108
4) 문화축제적 성격································································110
5) 국제교류적 성격································································113
4. 맺음말·················································································115

4장 고려대장경의 해인사 이운 시기와 경로
1. 머리말 119
2. 이운의 배경과 과정 121
1) 이운 배경··········································································121
2) 이운 과정··········································································122
3) 해인사 도착·······································································124
3. 이운 시기 125
1) 다카하시 토오루의 견해····················································125
2) 이능화의 견해···································································129
3) 한용운의 견해···································································130
4) 김영수의 견해···································································133
5) 문명대의 견해 ·································································136
4. 이운 경로 138
5. 맺음말 146

5장 조선시대 수륙재의 위상
1. 머리말 149
2. 조선 초기 국행수륙재의 설행 152
3. 수륙재 설행의 사회적 의미 162
1) 억불시대 국가행사로서의 수륙재·······································162
2) 전통문화와 풍속으로서의 수륙재·······································170
4. 맺음말 182

6장 조선시대 생전예수재와 의례불교
1. 머리말 185
2. 생전예수재 의례집의 간행 187
3. 생전예수재의 설행 194
1) 조선전기의 생전예수재······················································194
2) 조선후기의 생전예수재······················································199
4. 맺음말 216

7장 한국불교의 기우제
1. 머리말 219
2. 기우제의 소의경전 221
3. 한국불교 기우제의 현황 225
1) 고대의 기우제 ·································································225
2) 고려의 불교 기우제···························································228
3) 조선전기의 불교 기우제····················································248
4) 조선후기의 기우제····························································259
4. 맺음말 263

8장 조선시대 통도사의 사리신앙
1. 머리말 265
2. 금강계단의 변천 267
1) 고려시대의 금강계단·························································267
2) 조선초기의 금강계단·························································270
3) 조선후기의 금강계단·························································274
3. 금강계단의 영험과 사리신앙 281
1) ?사리영이?의 영험담·························································281
2) 사리영응기의 영험담······················································284
3) ?사리영이?와 사리영응기의 영험 비교···························288
4. 맺음말－진신眞身사리가 지닌 진신眞信의 힘 297

9장 근대불교의 의례와 범패
1. 머리말 301
2. 조선후기의 의례와 범패 303
3. 근대불교의 의례와 범패 309
1) 수륙재와 천도재의 설행 ··················································310
2) 범패의 교육과 의례집의 간행···········································318
3) 범패승의 활동 ·································································324
4. 맺음말 329

10장 근대불교의 대중화와 석문의범
1. 머리말 331
2. 석문의범의 간행 배경 333
1) 조선후기 의례집의 성행····················································333
2) 근대불교 개혁론과 의례····················································336
3. 석문의범의 체재와 내용 343
1) 불자필람의 구성·····························································343
2) 석문의범의 구성과 내용·················································345
4. 근대불교 대중화와 석문의범간행의 의미 349
5. 맺음말 353

11장 근현대신문에 나타난 불교의례
1. 머리말 355
2. 근대불교의 의례 개혁론과 의례집의 간행 357
1) 근대불교의 의례 개혁론····················································357
2) 불교의례집의 간행····························································365
3. 근현대신문의 불교의례 369
1) 의례의 유형과 내용···························································369
2) 근현대신문에 나타난 불교의례의 의미······························384
4. 맺음말 388

12장 근대불교의 의례개혁론과 불교대중화
1. 머리말 391
2. 한용운과 이영재의 의례개혁론 393
3. 권상로의 의례개혁론 399
4. 백용성의 의례개혁과 대중화 401
5. 안진호의 전통의례와 현대의례 403
6. 근대 불교의례의 성행 406
7. 맺음말-의례개혁론과 불교대중화 409

13장 근대불교의 불교문화재 인식
1. 머리말 411
2. 문화재 개념의 등장과 불교문화재 413
3. 근대기 불교문화재의 실상 418
4. 근대기의 불교문화재 인식 426
5. 한국 근대불교와 불교문화재 436
6. 맺음말 442

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