대한불교조계종의 출가자 현황과 출가 제도의 개선방안

Abstract

This research studies about current state of entering the Buddhist priesthood in Korean Buddhist Jogye Order and issues in the system of entering the Buddhist priesthood. Current society does not have social atmosphere where you can easily choose to become a Buddhist priest. In such trend, there is a doubt whether the founder of Buddhism is inherited. Also it cannot be denied that current system of entering Buddhist priesthood in the religious order has structural problems. First, training policy course for Buddhist priest must be established which fits with the period of low-birth. In looking at the future of Jogye Order, minimum number of Buddhist priest must be 20,000 and 10,000 temples are required in order to maintain life of Korean traditional Buddhist, evangelize people and protect Buddhist temples. However, in a current system, it is forecasted that the number will decrease even lower than now. In order to resolve this, a method for spiritual awakening of large number of young Buddhist priests must be sought. Training buddhist priest and suggestion through Gunbeopsa(Military Buddhist priest) or Gunbeopdang(Military Buddhist Sanctuary) are also one of the important methods while specializing promotion program about joining Buddhist priest and operating short-term joining Buddhist priest experience school must be introduced. Furthermore, by inducing youths and young adults' joining Buddhist priest, a method of Dongjinchulga(Dongjin; Another name for a Buddhist novice, or a young boy who has not yet taken the vow to becom a monk, chulga; Renunciation of the secular life to become a monk, join the monastic order) system which people are not dyed in the world must be sought. In the past, Dongjinchulga was regarded as the best way of joining the Buddhist priesthood but nowadays, the standard is set according to academic career or age and these are blocking Dongjinchulga. Above all, Buddhist evangelising children, operating youth center, childcare center or kindergarten are also one of the important methods. Next, limit on joining the Buddhist priesthood age must be loosened in accordance with the aging society. Currently, it is regulated that only people under 50 years can join the Buddhist priesthood, but it must be loosened over this age. If it is difficult to fully open, special screening committee must be established regarding older people's joining the Buddhist priesthood so if an aged has a sincere will to join the monastic order, there must be no restriction. This is against religious percepts of Buddha. In the meantime, by reviving special field of aged priest who served in the society and allow them to act as evangelists of special fields, it will be a case to adopt key human resources in the religious order so it will be like killing two birds with one stone. In addition, there is an issue about disabled people's joining Buddhist priesthood. Buddha's religious order must be a community which gets respect from a society therefore physical disability or disease cannot block a way of joining Buddhist priesthood. In the early religious order of Buddha's period, there was no law on discrimination in a way to joining Buddhist priesthood but as there arose criticism from society, Buddha set a differentiation law. However, in current society, there should be no discrimination against disabled or people with illness. In spite of this, if disabled people's joining Buddhist priesthood is closed, it largely conflicts with humanitarian issues called discrimination against disabled. Of course it is a special case of religion or religious people but if there is no inconveniences in carrying on duty or training as priests, joining Buddhist priesthood must be allowed. Issues such as disabled people's joining Buddhist priesthood also must have a special screening committee, passing strict screening and allow to join Buddhist priesthood.