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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 동국대학교 불교학술원 International Journal of Buddhist Thought and Culture International Journal of Buddhist Thought & Culture Vol.31 No.1
- 발행연도
- 2021.6
- 수록면
- 141 - 177 (37page)
- DOI
- 10.16893/IJBTC.2021.06.30.1.141
이용수
초록· 키워드
오류제보하기
The purpose of this article is to examine practical knowledge for monks (bhikkhu) to abstain from injuring and killing living beings in daily life, with reference to the Vinayapiṭaka of Theravāda and its commentary, the Samantapāsādikā.
Manifestly, we cannot completely avoid causing harm throughout our entire lives, and this is also true of monks, who may harm humans and injure or kill other living beings such as animals and insects in everyday life. However, it is not every kind of killing and injuring that the Vinayapiṭaka requires monks to avoid; some do not constitute an offense.
The Vinayapiṭaka has its own criteria for determining what is an offense. As is well known, the criteria involve a karmic way of thinking. Intentional injuring and killing is an offense because it creates bad karma, while actions that are unintentional are not offenses because they do not create bad karma and thus hinder the spiritual achievement.
Most of us would know that this karmic way of thinking plays an important role in the judgment of criminal deeds, but few of us would precisely know the kind of injuring and killing that constitutes an offense. In actual monastic life, however, this is an important issue. No matter how well monks know the gravity of the karmic way of thinking on a theoretical basis, it does not follow from this that they can successfully discern criminal deeds. In fact, they need practical knowledge in order to avoid intentional injuring and killing.
Thus, I would like to examine monastic rules related to killing and injuring as stipulated in the Vinayapiṭaka with close reference to the Samantapāsādikā and reveal practical knowledge for monks to avoid harming humans and injuring and killing other living beings in their daily lives. Specifically, I will look at Paṭhavīkhaṇanasikkhāpada (Pācittiya 10), Bhūtagāmasikkhāpada (Pācittiya 11), Sappāṇakasikkhāpada (Pācittiya 20), Sañciccasikkhāpada (Pācittiya 61), Sappāṇakasikkhāpada (Pācittiya 62), and Pahārasikkhāpada (Pācittiya 74) to show when and how these rules apply to monks and how monks can avoid breaking these rules.
Manifestly, we cannot completely avoid causing harm throughout our entire lives, and this is also true of monks, who may harm humans and injure or kill other living beings such as animals and insects in everyday life. However, it is not every kind of killing and injuring that the Vinayapiṭaka requires monks to avoid; some do not constitute an offense.
The Vinayapiṭaka has its own criteria for determining what is an offense. As is well known, the criteria involve a karmic way of thinking. Intentional injuring and killing is an offense because it creates bad karma, while actions that are unintentional are not offenses because they do not create bad karma and thus hinder the spiritual achievement.
Most of us would know that this karmic way of thinking plays an important role in the judgment of criminal deeds, but few of us would precisely know the kind of injuring and killing that constitutes an offense. In actual monastic life, however, this is an important issue. No matter how well monks know the gravity of the karmic way of thinking on a theoretical basis, it does not follow from this that they can successfully discern criminal deeds. In fact, they need practical knowledge in order to avoid intentional injuring and killing.
Thus, I would like to examine monastic rules related to killing and injuring as stipulated in the Vinayapiṭaka with close reference to the Samantapāsādikā and reveal practical knowledge for monks to avoid harming humans and injuring and killing other living beings in their daily lives. Specifically, I will look at Paṭhavīkhaṇanasikkhāpada (Pācittiya 10), Bhūtagāmasikkhāpada (Pācittiya 11), Sappāṇakasikkhāpada (Pācittiya 20), Sañciccasikkhāpada (Pācittiya 61), Sappāṇakasikkhāpada (Pācittiya 62), and Pahārasikkhāpada (Pācittiya 74) to show when and how these rules apply to monks and how monks can avoid breaking these rules.
목차
Abstract
Introduction
Pācittiya 10 (Paṭhavīkhaṇanasikkhāpada)
Pācittiya 11 (Bhūtagāmasikkhāpada)
Pācittiya 20 (Sappāṇakasikkhāpada)
Pācittiya 61 (Sañciccasikkhāpada)
Pācittiya 62 (Sappāṇakasikkhāpada)
Pācittiya 74 (Pahārasikkhāpada)
Conclusion
References
참고문헌 (22)
참고문헌 신청
Aono Michihiko / 2020 / Pāri bukkyō kairitsu bunken ni okeru chōbatsu girei no kenkyū パーリ 仏教戒律文献における懲罰的羯磨の研究 [A study on the disciplinary procedures in the Pāli vinaya texts] / Sankibōbusshorin
Ashin Awbartha / 1981 / The Vinaya: the Buddhist Canon Law / Pyi Zone Publishing House
Fujimoto Akira / 2003 / Do Plants Have Lives? Two Kinds of Jīvitindriya by the Theravādins 植物に命はあるか？ 南伝上座部の二種の命根 / The Journal of the Nippon Buddhist Research Association 68:87~109
Hirakawa Akira / 1994 / Nihyakugojukkai no kenkyū 二百五十戒の研究 III [Research on the two-hundred and fifty precepts, vol. III] / Shunjūsha
Horner, Isaline Blew / 1938 / The Book of the Discipline 1 / Luzac & Company Ltd
Ashin Awbartha / 1981 / The Vinaya: the Buddhist Canon Law / Pyi Zone Publishing House
Fujimoto Akira / 2003 / Do Plants Have Lives? Two Kinds of Jīvitindriya by the Theravādins 植物に命はあるか？ 南伝上座部の二種の命根 / The Journal of the Nippon Buddhist Research Association 68:87~109
Hirakawa Akira / 1994 / Nihyakugojukkai no kenkyū 二百五十戒の研究 III [Research on the two-hundred and fifty precepts, vol. III] / Shunjūsha
Horner, Isaline Blew / 1938 / The Book of the Discipline 1 / Luzac & Company Ltd
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