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| 초기불교 상가에서 화상과 제자의 관계=The Relationship between Hwasang and Student in the Primitive Buddhist Saṃgha | ||
| 作者 | Shin, Sung-hyun (著)=신성현 (au.) |
|---|---|
| 出處題名 | 인도철학=印度哲學=Korean Journal of Indian Philosophy |
| 卷期 | n.22 |
| 出版日期 | 2007 |
| 頁次 | 133 - 162 |
| 出版者 | 印度哲學會 |
| 出版者網址 | http://krindology.com/ |
| 出版地 | Korea [韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대학교 불교학과 교수. |
| 關鍵詞 | 상가; 화상=hwasang=teacher's bhikkhu; 제자; 율장= vinaya; 교육= education; saMhga; student; relationship |
| 摘要 | 초기불교에서 상가의 규모가 커지면서 상가에 들어온 모든 이들의 교육을 붓다 혼자서 감당할 수는 없었을 것이다. 하지만 이들을 불교의 이상을 실현시키는 주체로서 교육시킬 필요가 있었고, 이에 따라 도입된 제도가 화상제도이다. 화상은 상가에서 제자와 함께 생활하면서 그들에게 교법과 계율 그리고 일상의 행의 작법 등을 가르쳐 비구로서의 자질을 갖추도록 교육시키는 역할을 담당하였다. 화상은 비구라면 누구라도 될 수 있는 것은 아니었다. 율장에서는 화상의 자격에 대하여 여러 가지로 말하고 있다. 화상과 제자의 관계는 부모와 자식의 관계와 같아서 서로 공경하고, 외경하고, 화경하여 법과 율을 증장시켜야 하는 책임과 의무를 함께 지니게 된다. 화상과 제자의 관계가 성립되면 양자 간은 그들에게 주어진 의무와 책임을 각각 수행해야 한다. 화상은 제자에게 설시, 질문, 교계해야 하고, 제자는 그 화상에 에게 질문과 請敎 등을 함으로써 서로 주고받고 의식을 공유할 뿐만 아니라, 병들었을 때는 간호해 주는 등 상호간에 평등하게 봉사하고 도우면서 수행생활을 한다. 그리고 이러한 상호관계유지를 위한 제도화가 실행된다. 이것은 율장의 화상법과 제자법으로 규정되어 있는 항목들을 통해서 자세히 알 수 있다. A Saṃgha is a place where education and livelihood simultaneously took place. As the number of those who aspired to join the saṃgha of monks was growing, Buddha enacted the system of Hwasang(teacher's bhikkhu, upajjhāya) to have bhikkhus educated. The educators of bhikkhus were called Hwasang, Gyosusa(anusāsaka), and Euijisa(nissayācariya), etc., among which the Hwasang took one of the most important rules of instructing his students while staying with them, so they became qualified to be proper bhikkhus. One of the most basic roles of the Hwasang was to help new members of a saṃgha get equipped with their own robes and alm bowls, consisting a saṃgha of 10 people, and to assist them in taking vows of conduct(upasampadā). In addition, the Hwasang instructed his pupils on the dharma, the precepts, and rules as well as the code of conduct in everyday life. Hwasang is expected to be capable of educating his students. Though the qualifications for the Hwasang are described in Vinaya in various ways, the principle requirement calls minimum 10 years of life as a bhikkhu after ordination. The beginners are supposed to choose their own Hwasang. It is because the Hwasang is especially in need when they are first ordained. After the appointment, the Hwasang makes an application for ordainment for his students and helps them until they get ordained from the saṃgha. One's request for a Hwasang according to the proper procedure establishes the relationship between Hwasang and student. Once established, this relationship cannot be terminated just like that of parents and child. The relationship requires them to awe and respect each other, along with having obligations of enlarging and spreading the teaching of dharma and vinaya. After the establishment of the relationship between the two, both sides should perform their own duty and responsibility respectively: the Hwasang is supposed to preach, ask questions, and discipline the students, while the students are expected to respond to the Hwasang's preaching and questions. On top of that, the Hwasang and his students share food and clothes, and take care of each other in case either is sick in bed, which basically indicates that they practice mutual service for each other. Because the Hwasang and his students depend on each other and live together, they both were equally responsible for what they were expected to do. Their relationship would not survive if only one of which were forced to sacrifice for the benefit of the other. The system of Hwasang and codes of conduct for him and his students are believed to share the same purpose with various rules instituted in the saṃgha that are based on the idea of maintaining peace and harmony. |
| 目次 | I 들어가는 말. 133 II 화상제도의 성립. 135 III 화상의 자격. 144 IV 화상법과 제자법. 150 V 맺는 말. 157 |
| ISSN | 12263230 (P) |
| 點閱次數 | 131 |
| 建檔日期 | 2023.09.29 |
| 更新日期 | 2023.09.29 |
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