스리랑카 비구니 승가의 기원과 재설립의 논쟁 연구

다국어 초록 (Multilingual Abstract)

The role and status of women in Buddhism, particularly in the Theravāda tradition, reflect a complex interplay of historical, social, and doctrinal factors. In ancient India, women faced severe social restrictions that limited their freedom and public participation. Recognizing both the spiritual potential of women and the social inequities they faced, the Buddha established the Bhikkhunī Saṅgha, providing women with the opportunity to pursue full ordination, participate in monastic life, and attain liberation. Early canonical sources indicate that women held significant positions within the Saṅgha and were capable of profound spiritual attainment. The Buddha’s decision to permit female ordination was accompanied by the formulation of specific rules and the Eightfold Noble Discipline to guide their conduct and maintain harmony within the monastic community. Women from diverse backgrounds—including those of lower social status, with difficult temperaments, or perceived moral shortcomings—were accepted into the Saṅgha to ensure both the preservation and continuity of the monastic order.
The ordination of women contributed to the stability and resilience of the Buddhist monastic community. Bhikkhunīs were entrusted with defined roles and responsibilities, enabling them to actively sustain the Saṅgha and participate in the propagation of the Dhamma. They pursued the ultimate goal of enlightenment, as reflected in the Therīgāthā, a celebrated collection of verses authored by early bhikkhunīs. The post-Buddha era saw the continued growth of the Bhikkhunī Saṅgha, with notable expansion under the reign of King Dharmashoka, who facilitated the spread of Buddhism to neighboring regions. Missionaries such as Mahinda and Sanghamitta established the foundation of the bhikkhunī order in Sri Lanka. Queen Anulā Devī, a devoted supporter of Buddhism, received permission for women’s ordination, allowing Sanghamitta to plant the sacred Jaya Sri Mahā Bodhi tree and re-establish the Bhikkhunī Saṅgha. The order flourished over time, with Sri Lankan bhikkhunīs traveling abroad, particularly to China, to establish new monastic communities and engage in extensive social service. However, the decline of the Anurādhapura period resulted in the gradual disappearance of the Saṅgha within Sri Lanka.
The revival of female ordination in the modern era reflects both historical continuity and contemporary innovation. In 1892, Catherine Albihill’s journey to Burma marked the emergence of the Dasasil Māta tradition, allowing women to undertake the Ten Precepts and practice as renunciants. By the twenty-first century, the Dasasil Māta community had expanded across Sri Lanka, contributing actively to Buddhist practice and social welfare. During the late twentieth century, particularly around 1998, efforts to revive full bhikkhunī ordination confronted significant challenges. Senior monastic authorities emphasized that without an existing bhikkhunī Saṅgha, proper ordination might contravene Vinaya rules. Advocates for revival argued that the Saṅgha could be re-established under modified guidelines and that a group meeting four specific conditions would constitute a complete monastic assembly. Today, Dasasil Māta practitioners can receive full ordination; however, debates continue regarding compliance with Vinaya principles and the legitimacy of using the title Bhikkhunī. Issues of recognition, social participation, and international mobility remain practical challenges for contemporary bhikkhunīs.
Historical documentation presents additional complexities. The continuity of the Bhikkhunī Saṅgha during the Anurādhapura period is not definitively established. Chinese records reference Dewasara establishing a Saṅgha abroad, yet Sri Lankan chronicles such as the Deepawamsaand Mahāwamsado not mention her contributions. Scholarly debate persists regarding these discrepancies. From a doctrinal perspective, however, proper conduct and ethical adherence allow practitioners to progress on the path to enlightenment regardless of historical uncertainties. The absence of fully ordained bhikkhunīs does not hinder the practice of the Dhamma or adherence to Vinaya principles for lay practitioners.
The evolution of the Bhikkhunī Saṅgha in Sri Lanka illustrates the dynamic interaction between historical circumstances, doctrinal fidelity, and social necessity. The establishment, decline, and revival of female ordination highlight both the resilience of women practitioners and the enduring significance of their role within Theravāda Buddhism. Contemporary bhikkhunīs continue to navigate institutional, social, and legal challenges while contributing meaningfully to education, spiritual practice, and community service. The Sri Lankan experience demonstrates the ongoing negotiation between textual authority and contemporary needs, reflecting the adaptability of the Bhikkhunī Saṅgha while maintaining fidelity to the Dhamma. Ultimately, the perseverance of women in sustaining and reviving the monastic order exemplifies both the challenges and opportunities of female monasticism within Theravāda Buddhism, underscoring the critical importance of scholarly, communal, and institutional support for the continuity and flourishing of the bhikkhunī lineage.

목차 (Table of Contents)

• 1장. 서론 1
• 1. 연구목적 선행연구 1
• 1) 연구목적 1
• 2) 선행연구 3
• 2. 연구범위 연구방법 4
• 1) 연구범위 4
• 2) 연구방법 5
• 2장. 비구니 승가의 기원과 발전 6
• 1. 불교의 여성 지위와 비구니 출가 6
• 1) 불교의 여성 지위 6
• 2) 테라와다 비구니 출가 13
• 3) 비구니의 여덟 가지 존경덕목 20
• 2. 테라와다 비구니 승가와 해탈 25
• 1) 테라와다 비구니 승가의 전개 25
• 2) 비구니의 지위 상승과 해탈 29
• 3장. 비구니 율장과 스리랑카 비구니 승가 성립 41
• 1. 비나야 비구니 우빠삼빠다 계율 41
• 1) 비나야(vinaya)의 의미 41
• 2) 비구니 우파삼빠 계율 44
• 2. 스리랑카 비구니 승가의 성립과 발전 46
• 1) 비구니 승가의 성립 46
• 2) 비구니 승가의 발전 51
• 4장. 현대 스리랑카 다사실 마타의 승가와 논쟁 54
• 1. 다사실 마타의 사회적 역할과 공동체 활동 54
• 1) 사회적 역할 54
• 2) 공동체 활동 59
• 2. 다사실 마타의 승단 소멸과 재설립 검토 64
• 1) 승단의 소멸 64
• 2) 승단의 재설립 검토 69
• 5장. 결론 78
• 참고문헌 81
• ABSTRACT 85