율장과 청규에서의 육식과 채식의 문제

• 영문명: Problem of Meat and Vegetable Diet in Vinaya Pitaka & Cheonggyu
• 발행기관: 보조사상연구원
• 저자명: 신공(Shin gong)
• 간행물 정보: 『보조사상』普照思想 第28輯, 11~46쪽, 전체 36쪽
• 주제분류: 인문학 > 불교학
• 파일형태: PDF
• 발행일자: 2007.08.30

국문 초록

  인간생활에 있어 기본은 衣食住이듯이 출가 수행자에 있어 의식주의 올바른 수용은 수행 그 자체가 된다. 초기교단에 있어 승가생활의 의식주에 대한 부분은 율장의 건도부에서 다루어지고 중국의 선종교단은 청규에서 다루어졌다. 율장은 교단내의 규칙과 질서를 유지하면서 화합된 승가생활을 위해 제정되었고, 청규는 선종교단의 선원에서 수행하는 선자(禪者)들이 일상생활과 수행생활 가운데 지켜야 할 생활규범으로 제정된 것이다.
  율장과 청규에 나타난 승가생활의 규범에 있어 상반되어 나타나는 부분이 식생활과 관련된 것이다. 일반적으로 식생활문화의 형성은 생리적 필요와 생태적 환경 그리고 사회적 욕구 등을 포함한 여러 가지 상황과 더불어 종교적 이념을 포함한 복합적인 유기적 관계 속에서 나타난다. 예를 들면 수행자는 식생활에 있어 육식을 해서는 안 되고 채식위주의 생활이 올바른 식문화라고 생각한다.
  그러나 초기교단의 율장에서는 육식이 수용이 상황에 따라 허용되었고, 대승경전과 선종교단의 청규에서는 육식의 엄격한 금지가 이루어졌다. 이처럼 당시 초기교단에서 육식이 수용되었던 것은 기후와 생활환경 그리고 종교적 이념에서 허용되었다. 또한 대승경전에서 육식의 엄격한 금지를 나타낸 것은 불교사상의 특징인 불살생의 정신과 자비사상에서 그 원류를 찾을 수 있으며, 청규에서 육식을 금지한 것은 고도의 정신수행을 하는 수행자에게는 수행에 방해가 되는 점이 많기 때문이다.
  수행자의 식생활은 깨달음을 이루기 위한 방편으로 이해해야 한다. 그렇다면 오늘날 단순히 육식에 대한 부분을 수용과 금지의 한 면만을 보기 보다는 현실적 측면과 종교적 측면을 고려하여 승가의 올바른 식생활문화를 현실화하는 입장에서 개선되어져야 한다.

영문 초록

  The first part of the Buddhist ethics is not to take life, meaning that every life should be protected and cared. It shows that the Buddhism gives importance to the dignity and value of every life. Such ethics have been succeeded to documents of Vinaya Pitaka, basket of discipline which should be observed in the Seon Monastery, S?tra of the Greate Extinction, scripture of Mahayana Buddhism and to S?tra of the Net of Brahman, discipline of Mahayana Buddhism.
  It also affected Cheonggyu, rules of discipline of the Seon Monastery, making a big change in Buddhists’ dietary life. In particular, the Chinese Zen Buddhism strictly prevented meat-eating and vegetable diet settled down. As for Seon ascetics, who conduct a high degree of Buddhist meditation practices, dietary life has a lot of effect on their mental and physical condition. In this aspect, in the present Buddhist order, problems of meat and vegetable diet emerge as one of the most important issues in the dietary life of ascetics.
  Diet provisions for ascetics were made based on Cheonggyu and handled by Khandhaka of Vinaya Pitaka. Cheonggyu, rules of discipline of Zen Buddhism, not only systemized the ordinaries of life from eating, costume to shelter, the basis of life and culture in Seon. It also organized ritual systems including process and method of the head priest‘s Sang dang seol beob (buddhist sermon in a building that contains a statue of Buddha), provisions of one"s mission and ceremony of offering meals.
  In the Chinese Buddhism, the establishment of Cheonggyu is meaningful in laying the foundation for making an independent body of Zen Buddhism, free from the existing bodies of Buddhist precepts. Thus, Cheonggyu can be seen as the rules of everyday life, established, based on the spirit of Buddhists, by climate, natural features and custom of Zen Buddhism, considering econom ic, cultural and living aspect.
  Cheonggyu shows contrary views, compared to Vinaya Pitaka, on meat and vegetable diet. Generally, dietary culture is formed by organic connection of various factors such as physiological needs, ecological environment, social needs, esthetic value, historical conditions, ethical rules and religious idea. From this perspective, it can be seen that changes in dietary life of Seon also generated from difference in cultural, natural and religious views.
  As early Buddhist orders received food contained in begging bowls by religious mendicancy and alms begging as it is, meat diet was accepted according to circumstances. However, the Chinese Buddhism prevented meat diet entirely and accepted vegetable diet only due to thought the nature of Buddha of Mahayana Buddhism and S?tra of the Net of Brahman, rules of Mahayana Buddhism. In addition, with Cheonggyu set up in the Chinese Zen Buddhism, there was a big change in dietary life in Seonas Cheonggyu adopted self-sufficient economic life by Bocheongbeob, rules of working together. For example, a Seon monastery set up food-offering duties by growing grains and vegetables by themselves and practicing moderate patra-meal diet.
  So, basic rules, established in a realistic way, did not say unconditional prevention of meat-diet. However, affected by the idea of Mah?y?na-S?tra and S?tra of the Net of Brahman, the Chinese and Korean Buddhism prevented meat diet and encouraged vegetable diet. Based on Vinaya Pitaka, meat-diet can be acceptable when ascetics need to eat meat for their health. As for ascetics for the Seon Tradition, food doesn’t merely mean eating for preserving their body.
  It rather means another way of reaching the enlightenment. This can be seen in the Verse of Meal chanted in patra-meal everyday, which says that food is not for preventing illness,but for reaching the enlightenment. In this regard, Vinaya Pitaka & Cheonggyu should be free of the Buddhism’s unilateral way of thin

목차

국문 초록
Ⅰ. 서론
Ⅱ. 율장의 식생활과 대승경전의 육식금지
Ⅲ. 청규에서의 식생활과 채식수용
Ⅳ. 결론
참고문헌
〈Abstract〉

키워드

승가생활의 규범 율장 청규 육식의 수용과 금지 식생활문화 The life standard of Sa？gha Buddhist displine books The pure regulations of Zen sa？gha the prohibition and allowance of eating meat The food culture in Buddhism