동아시아 계율 이해 연구 = A Study on Understanding of Vinaya Pitaka in East Asia

다국어 초록 (Multilingual Abstract)

Sila Vinaya, which was established along with the start of Buddhist Sangha, experienced great and small changes in the acceptance procedure to Korean and Japanese Buddhism. Their periodic background, culture, political, social, cultural climate different from India’s created their own novel Sila Vinaya. Originally, Sila and Vinaya had been used as different concepts. The early Buddhism divided up Sila and Vinaya distinctively. Sila is a subjective resolution of individuals, and has no penalties of violation. It corresponds to morals and ethics of the world, and puts emphasis on spontaneity. Vinaya is a regulation of monastic community, and has penalty of gravity. It corresponds to a law of the world and heteronomous. China didn’t divide up Sila and Vinaya and used them together. The word Sila Vinaya was created in the process of scripture translation. It was used to refer to regulations of monastic community, Patimokkha, and accepted to Korean and Japanese Buddhism affecting them profoundly. Since Brahamajala Sutra was translated and distributed, Brahamajala Sila held a dominent position over Shravaka Sila and was studied actively. Especially, Cheontae Jiui and Hyeonsu Beopjang interpreted and understood Sila and Vinaya freshly. Korea started to understand Sila and Vinaya as accepting Buddhism. Silla did active research on Sila Vinaya. Won - gwang and Ja - jang built its foundation. Before unified Silla, Dharmagupta Vinaya was a center of the research; and after unified Silla, Brahamajala Bodhisattva Sila took the position. Won - hyo was a key figure of the research. His Sila Vinaya concept focused on Brahamajala Sila. It was applied to both monks and lay people, and its criteria was internal motive of liberation of sentient beings. In the Koryo Dynasty, Sila Vinaya was passed down by Ji - nul and Ji - gong. Ji - nul’s Gwonsujeonghyegyeolsamun and Gyechosimhaginmun were influenced by Cheonggyu. Ji - gong gave commandments to the fourfold assembly by Musaenggye. It had a profound impact onf people, making them quit enjoying alcohol and meat and avoid shamans. In Joseon Dynasty, despite its anti - Buddhism policy, Gi - hwa, Hyu - jeong and Geung - seon focused on Sila Vinaya spirit, and it was handed down by Hak - myeong and Don - san in modern times. Sila Vinaya of Japanese Buddhism was based on Baekje. Baekje Buddhism, Sila Vinaya - centered, played an absolute role to acceptance of Sila Vinaya in Japanese Buddhism. Do - gwang obtained Do - seon’s Sbunyulsanbeonboguelhaengsacho and published the first volume of Uisabunyulechochanrokmun, to become the first initiator of Yule-jong to Japan in China. Because Upasampada ritual was not legal until that time, he was said to regulate Japanese Bhikkhu and Bhikkhuni under Dharmagupta Vinaya. This managed to create foundation aiming at real Sila Vinaya in Japanese Buddhism. Ever since Kim - jin, a Tanng Dynasty monk, installed a stairway in Dongdaesa and spread Upasampada sila and Bodhisattva sila in the seventh year of Cheonpyeongseungbo(755), Japanese Buddhists were handed down major living criteria. Yule - jong was reestablished by Gak - seong(覺盛, 1194~1249) who received Buddha’s precepts on his own in Dongdaesa in the second year of Ga - jeong(1236) and Ye - jon(叡尊, 1201~1290)

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