律藏과 宗憲 宗法과의 비교 연구 ─僧侶法을 중심으로 = A Comparative Study of Vinaya-pitaka and the Codes of Chogye Order

다국어 초록 (Multilingual Abstract)

According to Vinaya-pitaka , violation of parajika by
bhiksus or bhiksunīs should be punished with expulsion from
Sangha . In case of other violations, however, the violators
are not expelled from Sangha but disciplined in various
ways. In all the diverse cases of violations, “repenting” is
one of the most important and indispensible element of
discipline. The violator has to repent of his or her sin and
make vow never to commit it in public. Repenting thus is
one of the most important discipline for the harmonization
of Sangha. The minimum number of audience of a repenting
rite is prescribed in proportion to the seriousness of the
violation, ranging from just one colleague bhiksuk to twenty.
Sŏn (Ch’an, Zen) monasteries (samghārāmas) have Ch’
ing-kuei or “Codes of Purity,” a characteristic feature of
Sŏn school as an independent ecclesiastical institution
of Buddhism. Punishments of violation of the Codes are
also various in accordance with the seriousness. The
heaviest one is permanent expulsion from Sŏn Sangha,
corresponding to Parajika of Vinaya-pitaka. The second
heaviest one is removal from register and all offices of Sŏn
Sangha. In this case, the violator however may regain the
status after some period of punishment and repenting. This
corresponds to samghavaśesa of Vinaya that results in
restriction of thirty five items.
The Codes of Purity of Sŏn thus retains essential
continuity with Vinaya while adapting it to particular
historical, geographical and cultural conditions. Without
such adaptation or modification, Sŏn school would not have
been able to act and spread as an independent Buddhist
institution. It can thus be said that a Sŏn order’s vitality is
determined by its fidelity to its own codes of purity.
The Codes of Chogye Order are also established on the
basis of Vinaya with modifications in accordance with
practicality. They are calibrated and optimized for the
geographical and cultural conditions of Korean society
today. They can be therefore taken as a localized
andmodernized form of Vinaya.
Chogye Order would not be able to recover its vitality
and identity as a healthy Sŏn order without adequate
fidelity to its Codes.

참고문헌 (Reference)

1 李太元, "초기불교교단생활" 263-,

2 "『四分律』卷45, (大正藏 22, 898c-899a)"

3 "『四分律』卷45, (大正藏 22, 889c)"

4 "『 景德傳燈錄』卷7, (大正藏 51, 250c-251b)"

5 "『 宗團法令集』「 승려법」 55쪽"

6 "『 四分律』卷45, (大正藏 22, 896b-c)"

7 "『 四分律』卷45, (大正藏 22, 894c)"

8 "『 四分律』卷44, (大正藏 22, 890a).“ 大德受我懺悔 自今已去自責心止不復作.”"

9 "『 十誦律』卷21, (大正藏 23, 156c-157a). “爲受具足人說四依 依是法比丘出家受具足成比丘法 何等四依 依糞掃衣 … 依乞食 … 依樹下止 … 依陳棄藥.”"