「선문청규(禪門淸規)」의 교단사적 의의(意義)와 승려의 역할 = The Meaning of Religious History and the Role of Monks in the Seonmun Cheonggyu(Dharma Door`s Pure Regulations)

다국어 초록 (Multilingual Abstract)

The Seonmun Gyusik - Dharma Door’s Regulations and forms - is a practice guide of Chinese Dhyana School. A variety of the Soenmun Gyusik are based on its spiritual origination from Seon master, Baizhang Huai Hai(百丈懷海). In this paper, I want to take a look on the contents and its historical, theoretical, and cultural meanings which the early pure regulations of Seon Centers had. The Pure Regulations of Seon Centers, called as the name of Seonmun Gyusik, lets us know exactly what its identification and the theoretical, cultural meanings of Dhyana Schools are. The early Seon masters made their livings poor but pure by establishing practice centers around mountains. They concentrated on rather exploring the essence as religious practitioners than being tied by forms or regulations. After then, the numbers of practice community were getting increasing. Therefore they wanted to set up the pure regulations for making the practice life systemically. Hence they were able to keep Dharma and make their poor but pure practice lives. There were three reasons why the pure regulations of Seon centers were made. They are social, political, and theoretical reasons. The social factor was because of the recognition of Monks lives as ‘Not working and Just playing’. Especially, the development of Buddhism and the prosperity of temple economy in the period of North and South dynasties faced criticisms of Nationalists more than before. They were about enormous money spent by establishing temples and making Buddha statues and stupas. Monks took actions against those criticisms with Bocheongbeop (Extensive pure dharma) of Seon Centers, which stressed on ‘一日不作 一日不食- No Work, No Meal’ in the end. And also there was the limitation of precepts legislated in India. That is, the Buddhism transmitted to China, which had a different natural, cultural environment, faced various limitations, when it comes to keeping precepts. Of course, it was not harmonized with Chinese customs and cultures, but there was the content, which practitioners could not keep in Chinese natural environment inevitably. As a result, it came to the need of establishing precepts, which were suitable for the reality of Chinese society. Such a social demand was in the end connected to the legislation of the pure regulations of Seon Centers. For the political reason, monks in the political crisis of the period of North and South dynasties and the dominating central distract of Northen ethnics tried to seek the social integration and strengthen emperor’s power by using Buddhism simultaneously. Therefore, they needed the integrated management system to dominate Sangha cluster. From this point, they made a Sangha system and control the assembly. Theoretically, the combination of Buddhist prajna thought and Ti - yong theory of Chinese traditional thought gave a birth to unique Seon thought, which put emphasis on the essence rather than phenomenon. It is called, the unity of precepts and Seon, based on Shimseong - ron(心性論). I think this was the motivation of establishing the pure regulations of Seon centers with such a spirit. The establishment of the pure regulations of Seon centers means the sinization of precepts and Buddhism in the end. That is the change of the Buddhism by Chinese, for Chinese, and of Chinese. As the Buddhism born in India was transmitted to China, it was changed to Sino - Buddhism completely through the integration process for a long time. The pure regulations of Seon Centers shows well such a historical, cultural, and theoretical development process.

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