근대화에 따른 동아시아 사원규범의 변화 -선종계를 중심으로- (Development of Temple Rules in East Asian Countries in the Course of Their Modernization -Focused on the Seon School Tradition-)

서지정보

· 발행기관 : 동국대학교 불교문화연구원
· 수록지 정보 : 불교학보 / 55호 / 335 ~ 382페이지
· 저자명 : 강문선

초록

본 논문의 목적은, 불교가 동아시아에 전래된 후 19세기 근대화시기에서 현대에 이르기까지 사원의 규범에 대한 변화과정을 고찰하는 것이다. 본 주제의 연구방법과 범위는, 현재 동아시아의 불교사원의 규범을 고찰하여 사원규범의 형성과 그 제도의 의미를 이해하고, 또한 사원규범의 연원이 되는 백장고청규의 根源的 의미와 의의를 살펴, 지금에 이른 사원규범의 변화를 고찰해 보는 것이며 범위는, 중국불교의 종파중 禪宗의 宗旨를 실천하는 선종계 선원을 중심으로 하였다. 결국 다음과 같은 내용으로 결론을 내렸다.
중국선종의 교단은 백장회해(749-814)의 규범제정으로 인해 비로소 시작되며 백장의 規制의 근간은 ‘보청작무’와 ‘大小乘의 博約折中’이었다. 이러한 고청규의 정신은 이후 작성되는 모든 ‘청규’의 토대가 되었다. 청규의 중심은 선원의 職制(소임), 수행실천, 보청작무, 등이었다. 그러나 시대적 변천에 따라 청규의 절목은 변화되고 복잡해지며 본래의 <백장고청규>의 의미는 희석되어 그 형태만이 지속되고 있음을 알 수 있었다.
중국선종의 전래와 더불어 동아시아의 선원 청규는, 역사적 정치적 영향 또는 風土와 文化의 배경에 따라 새로운 청규가 형성되고, 본래의 고청규의 의미는 쇠퇴해져 갔다. 특이한 점은 현재 동아시아 삼국의 선원청규는, 각 개산조나 혹은 선원을 개설한 조실의 안목으로 청규가 마련되었고, 이는 그대로 그 시대의 불교정신과 수행문화와 직결되었다는 것이다.
이와같이 백장교단이 성립되고 12세기가 지난 오늘날까지 청규를 율장으로 여기고 있다는 것은, 바로 <백장고청규>가 갖는 의미와 가치가 지대하다고 볼 수 있으며, 현재의 사원의 규범이 고청규를 벗어나지 않는다는 것은 불교의 율장정신이 계승되고 있다는 증거라고 생각한다.

영어초록

The purpose of this thesis is to study the development of temple rules since Buddhism has been introduced to East Asian countries to the present.
The historical coverage of this thesis ranges from the beginning of the 9thcenturywhentheSeonmasterBaizhangHuaihai(百丈懷海: 749-814) formulated the pure rules to the 21stcentury so as to investig at e how temple rules have changed, been modified andre formed. The method of this study is to understand the formulation of temple rules through investigation of the current Buddhist temple’s rules in East Asian countries and to chart the historical development of the current rules comparing the Old pure rules of Baizhang (百丈古淸規), which was the origin of Korean temple rules. The content of this study is focused on Seon temples, which abide by the doctrine of the SeonSchool.
As a result of this thesis, I came to a conclusion as follows;Chinese Seon Schools began with the pure rules formulated by Baizhang Huaihai, which contained the following basic principles. One is ‘Mandatory participation in communal labor (普請作務)’, which means all should join in farming the monastery land regardless of monastic level and the other is ‘Balanced compromise the rules of both Mahayana and Hinayana Buddhism’ (博約折衷). The spirit of pure rules became the foundation of all the rules made later.
Major contents of the rule spelled out the duty of Seon temples, practicing methods and mandatory participation in communal labor. However, the original content of the rules was altered and became more complicated according to the change of times and eventually the original meaning of ‘the Old pure rules of Baizhang’ was faded out and only superficial forms remain.
The pure rules of Seon temples in the East Asian countries issued new rules through influence of historical and political situation and their own geomantic and cultural back ground since Chinese Seon was transmitted to those countries, and accordingly the original meaning of the old pure rules faded away. Particularly the pure rules of Seon temples in the three East Asian countries were formulated depending upon the individual view point of Sect founders or temple founders and were closely related to Buddhist culture and practicing methods prevailing at that time in the respective countries.
At present in China, pure rules of the temples are made under the political ideology of the People’s Republic of China maintaining the friendly relationship with the government and are solely purposed to manage and operate the temple, without any rules for supporting disciples’ cultivation. In Korea, due to the unstable historical change, the pure rules of the Seon temples including the larger temples (叢林) used to be formulated by the patriarch master (祖室) who established the temple and became widely contrary to the original old pure rules at the present age, though there exist some rules in the recent times that are identical to the ‘old pure rules of Baizhang’. However, the Seon temples in Japan seemed to follow or imitate ‘the old pure rules of Baizhang’ while they abode by and performed the old regulations established by the founders of School or Sect (開山祖: 宗祖).
As mentioned above, the pure rules of Seon temples in the East Asian countries have been continuously varied, modified or reformed reflecting the changes of the times but keeping spirit of the ‘old pure rules of Baizhang’. It stands for the deep meaning and the great value of ‘old pure rules of Baizhang’ that the pure rules have been regarded as the basic Vinaya or monastic regulations till now even though twelve centuries have been already passed since Baizhang’s rules were first formulated. Also, the fact that the current monastic regulations are still within the range of the old pure rules is clear evidence that the spirit of Vinaya has been inherited up to this moment.

참고자료

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