승가화합의 판단 기준에 관하여
On the Criterion for Judgement on the Samgha's Harmony
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The purpose of this study is to consider the criterion for judgement on the samha’s harmony focused on the definition of harmony in the Pāli Vinay a. The prior studies have discussed about this subject, in those researches, however, it has generally been understood that the ‘common execution’ of kamma practiced in sammukhībhūta - samgha (現前僧伽), seeming to denote very important symbolic of the samgha’s harmony, is the only ritual ceremony that all monks in the same boundary must participate. In this study I would like to suggest the fact that the ‘common execution’ of kamma was not only the ritual ceremony, but also the ceremony requiring the perfect union of mind among the members of samgha by investigating the meaning of the samānasamvāsaka in the Pāli Vinaya. That is, the samgha’s harmony is truly realized by fulfilling these two elements-mind and body. We might think that this method for maintenance of the samgha’s harmony is very self-righteous. But, On the one hand, the samgha achieved firm harmony in the level of sammukhībhūta-samgha by samānasamvāsaka; on the other, they admitted the existence of nānāsamvāsaka who could not possibly compromise with them. I think that this stance is very effective for harmony of the whole Buddhist samgha.
Abstract
The purpose of this study is to consider the criterion for judgement on the samha’s harmony focused on the definition of harmony in the Pāli Vinay a. The prior studies have discussed about this subject, in those researches, however, it has generally been understood that the ‘common execution’ of kamma practiced in sammukhībhūta - samgha (現前僧伽), seeming to denote very important symbolic of the samgha’s harmony, is the only ritual ceremony that all monks in the same boundary must participate. In this study I would like to suggest the fact that the ‘common execution’ of kamma was not only the ritual ceremony, but also the ceremony requiring the perfect union of mind among the members of samgha by investigating the meaning of the samānasamvāsaka in the Pāli Vinaya. That is, the samgha’s harmony is truly realized by fulfilling these two elements-mind and body. We might think that this method for maintenance of the samgha’s harmony is very self-righteous. But, On the one hand, the samgha achieved firm harmony in the level of sammukhībhūta-samgha by samānasamvāsaka; on the other, they admitted the existence of nānāsamvāsaka who could not possibly compromise with them. I think that this stance is very effective for harmony of the whole Buddhist samgha.
참고문헌 (15)
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