After the Mahāyāna Buddhism rose greatly in India, the Mahāyānikas accepted and observed two precepts simultaneously, Śrāvaka-śīla handed down from the Nikāya-saṅgha and Bodhisattva-śīla from the Bodhisattvagaṇa. Then, why did the Mahāyāna Buddhism in India attempt to keep Śrāvaka-śīla and Bodhisattva-śīla together? How did China try to overcome this problem? And does Bodhisattva-śīla still hold good these days? This paper aims at examining these questions. The early Mahāyāna Buddhism in India did not accept Śrāvaka-śīla transmitted from the Nikāya-saṅgha. The Mahāyāna Buddhism started by denying both dhamma and vinaya of the traditional Buddhism from the very beginning. But the middle Mahāyāna Buddhism got the system almost the same as that of the Nikāya-saṅgha. Consequently, the need to organize the system of the Mahāyāna by absorbing pāimokkha of the Nikāya-saṅgha was arisen. The fruit obtained from these circumstances was none other than trividhāi-śiīani. It is an understanding of various sūras that absorbed Śrāvaka-śīla together with Bodhisattva-śīa in a superior position. Chinese Buddhism that inherited the tradition of the Mahāyāna Buddhism accepted both Hīnayāavinaya( Śrāvaka-śīla) and Mahāyāna-śīla(Bodhisattva-śīla) from the beginning. Because of this acceptance, both an indifferent attitude to Buddhist precepts and a tendency to neglect sīlas and vinayas were widespread in China. In order to correct this drift, Doseon(道宣, 596~667) completed Namsanyuljong(南山律宗). He conducted a revival campaign of Buddhist precepts by setting up a way of understanding various Buddhist sīlas called “Buntongdaeseung(分通大乘)” that means Caturvarga Vinaya(四分律) is closely related to the MahāYāNa Buddhism. However, Namsanyuljong declined after Doseon passed away as the fusion of Hīnayāna-vinaya and Mahāyāna-śīla was not possible from the beginning. In conclusion, the ideals Bodhisattva-śīla tries to pursue are very high. But, as Bodhisattva-śīla lacks compulsory vinaya and karmavācā, it is hard to expect its effectiveness these days. On account of these reasons, even in the present Mahāyāna Buddhist Saṅgha, Bodhisattva-śīla is often ignored. In a word, it is impossible for Śrāvaka-śīla and Bodhisattva-śīla to exist together.
目次
I. 머리말 35 II. 聲聞戒와 菩薩戒의 概念과 意味 36 III. 菩薩戒의 成立과 展開過程 43 IV. 菩薩戒의 限界와 問題點 48 V. 맺음말 56
