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AONO Michihiko 동국대학교 불교학술원 2021 International Journal of Buddhist Thought & Cultur Vol.31 No.1
The purpose of this article is to examine practical knowledge for monks (bhikkhu) to abstain from injuring and killing living beings in daily life, with reference to the Vinayapiṭaka of Theravāda and its commentary, the Samantapāsādikā. Manifestly, we cannot completely avoid causing harm throughout our entire lives, and this is also true of monks, who may harm humans and injure or kill other living beings such as animals and insects in everyday life. However, it is not every kind of killing and injuring that the Vinayapiṭaka requires monks to avoid; some do not constitute an offense. The Vinayapiṭaka has its own criteria for determining what is an offense. As is well known, the criteria involve a karmic way of thinking. Intentional injuring and killing is an offense because it creates bad karma, while actions that are unintentional are not offenses because they do not create bad karma and thus hinder the spiritual achievement. Most of us would know that this karmic way of thinking plays an important role in the judgment of criminal deeds, but few of us would precisely know the kind of injuring and killing that constitutes an offense. In actual monastic life, however, this is an important issue. No matter how well monks know the gravity of the karmic way of thinking on a theoretical basis, it does not follow from this that they can successfully discern criminal deeds. In fact, they need practical knowledge in order to avoid intentional injuring and killing. Thus, I would like to examine monastic rules related to killing and injuring as stipulated in the Vinayapiṭaka with close reference to the Samantapāsādikā and reveal practical knowledge for monks to avoid harming humans and injuring and killing other living beings in their daily lives. Specifically, I will look at Paṭhavīkhaṇanasikkhāpada (Pācittiya 10), Bhūtagāmasikkhāpada (Pācittiya 11), Sappāṇakasikkhāpada (Pācittiya 20), Sañciccasikkhāpada (Pācittiya 61), Sappāṇakasikkhāpada (Pācittiya 62), and Pahārasikkhāpada (Pācittiya 74) to show when and how these rules apply to monks and how monks can avoid breaking these rules.
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青学 道彦(Michihiko Aono) 불교학연구회 2016 불교학연구 Vol.46 No.-
초기 불교의 출가유행자들은 “분소의(糞掃衣)”라는 초라한 옷을 입고 있었다고 한다. 본 논문은 그 원어의 하나인 빨리어 paṃsukūla의 의미를 빨리율을 중심으로 한 빨리문헌의 관련 용례를 조사함으로써 고찰한다. paṃsukūla는 아베지온 (阿部慈園) 에 따르면 “오물 또는 쓰레기나 먼지처럼 불필요하고 가치없는 곳곳에 버려진 천 조각을 기어서 만든 옷”이라고 한다. 또한 J. Dantinne에 따르면 “쓰레기 더미, 길거리, 묘지에서 찾은 버려진 천 조각으로 만든 옷”이라고한다. 여기에서 볼 수 있는 것처럼 paṃsukūla는 일반적으로 “불필요한 천조각으로 만든 옷” 으로 이해되는 경우가 많다. 그런데 paṃsukūla와 그 파생어인 paṃsukūlika의 용례를 살펴보면 이러한 일반적인 이해는 충분하지 않다. paṃsukūla는 “불필요한 천 조각으로 만든 옷”이 아니라 그소재인 “불필요한 천 조각”의 의미로 사용되는 경우가 있기 때문이다. 또한 paṃsukūla는 옷뿐만 아니라 다양한 것을 가리켜 사용되기 때문에, 원래의 의미를 감안하여 “주인없는 버려진 것”이라는 뜻으로 이해하는 것이 더 적절한 경우가 있기때문이다. 본 논문은 이러한 paṃsukūla의 의미를 설명하기 위해 paṃsukūla와 paṃsukūlika의 용례를 빨리문헌에서 인용하고 제시한다. This paper examines the meaning of the term paṃsukūla as found in the Theravāda Tipiṭaka, especially the Vinayapiṭaka. It is thought that the early Buddhist monks wore paṃsukūla, described by Jion Abe as a “robe made of rags which were discarded here and there as useless and worthless things like filth.” This description is commonly accepted in foreign countries as well as in Japan. Jean Dantinne views it as “un vêtement fait de haillons, trouvés sur un tas d’ordures, en rue, dans un cimetière,” while Reginald A. Ray calls them/it “clothes made from cast-off rags.” The popular definition of paṃsukūla in the Theravāda Tipiṭaka, is accurate in many cases, but the term does not always mean “robe made of rags.” It can also mean “refuse rags,” which are materials of robe. In addition, it is used to describe an ownerless “lump of refuse” or “heap of waste,” which is an original meaning of the term. This article provides examples of paṃsukūla and its derivative, paṃsukūlika, from the Theragāthā and the Vinayapiṭaka to validate the meanings described above.
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