대한불교조계종의 이부승수계 제도에 대한 비판적 고찰

Abstract

Yibusŭngsugye(二部僧授戒, twice ordination for Buddhist nuns, Full Ordination of Women) takes place in Jogye Order of Korean Buddhism. It is the system that has been restored by many people's effort. Though it is said that restoration of Yibusŭngsugye is an achievement in the history of Korean Buddhism, it has also a big risk in terms of gender equality. The key risk is that Yibusŭngsugye can strengthen the gender discrimination in Buddhism. I suggest that the questions about Yibusŭngsugye should be raised in the discourse of gender-discrimination of Buddhism in Korea. And I'm going to examine the problem of Yibusŭngsugye in the point of view of gender discrimination. First of all, before examining the problem of Yibusŭngsugye, I explained the ordination lineage of Korean Buddhism connected to Piguni Myo-Ŭm Yulsa(律師, master of precepts). Myo-Ŭm could be called a representative master of precepts in Piguni(Bhikkhuni, Buddhist nuns) in Modern Korean Buddhism. And then I examined the problems of Yibusŭngsugye in terms of gender-equality or gender-discrimination. It can be said that Yibusŭngsugye has two problems. One is a problem of procedure and the other is the contents of the system. Yibusŭngsugye has two steps of procedure. The first step takes place in front of 10 Piguni masters, which is called Byeolsogyedan(別所戒壇). And then the second step takes place in front of 10 Pigu(比丘, bhikkhu) masters(Pigu and piguni together 20 masters), which is called Bonsogyedan(本所戒壇). The second step of ordination Yibusŭngsugye means Piguni Sǔngka(比丘尼僧伽, Bhikkhuni Sangha) can not exist without Pigu Sǔngka. If a religious organization can not give an ordination, it means that the organization cannot be independent. And in the point of the contents, Palgyeonggye(八敬戒, 8 respect rules about Pigu) is the problem. Palgyeonggye is the key Buddhist precept that discriminates Piguni(Buddhist nuns) from Pigu(Buddhist monks). This precept is given to Sikchamana(式叉摩那, women candidates for upasampadā(具足戒)). It is clear that this procedure and the contents can deepen gender discrimination in Buddhism. As a solution of this problem, I believe that it is the time when there must be a recreation of Yibusŭngsugye tradition and it is the time to consider Yibusŭngsugye in the point of view of gender-discrimination. In the history of Buddhism, Buddhist commandments has been changed and adapted to environments and circumstances beneficially. The question is that who should be the subject to recreate the tradition. The subject is Sǔngka(僧伽) in narrow terms and it can be extended to upāsaka(優婆塞,man Buddhist believer)·upāsīka(優婆夷, woman Buddhist believer). Whichever, Piguni Sǔngka must be also one of the subjects to work for recreation of tradition. And Piguni Sǔngka has to consider deeply recreation of Buddhist tradition to realize its original purpose.