This paper aims at a close examination of the following issues: What was the historical background of the enactment of bhikkhunī's aṭṭha garudhammā?; What significance did it have in its own historical context: and how shall we deal with it in the present age? Bhikkhunī's aṭṭha garudhammā seems to have been enacted by the Buddha himself on the condition that women should be permitted to enter the Buddhist Saṅgha. Aṭṭha garudhammā was clearly stated in pācittiyā of bhikkhunī-sīla as well as in the Vinaya-piṭaka and the Sutta-piṭaka of each the Buddhist sects. This means that aṭṭha garudhammā had already taken effect before the sectarian division of the Buddhist Order. Extant aṭṭha garudhammā however is not believed to be the same as the one first enacted by the Buddha. The contents of Aṭṭha garudhammā in the Vinaya-piṭakas of various Buddhist sects do not completely correspond to each other and some passages are thought to have been inserted in later periods. Buddha thought that women also could reach the arahatta-phala through meditation practice (bhāvanā). On the other hand, he could not but take into consideration some problems that might accompany his decision to allow women to join Saṅgha. He therefore prepared such a regulation as aṭṭha garudhammā. Social systems and regulations of a religious group, as well as those of other social groups, cannot but be designed on the basis of worldly concerns in many respects. One of the concerns is the difference of gender. Although gender difference has nothing to do with the religious truth and ideal of Buddhism, the Buddhist Saṅgha could not disregard it in designing its regulations. Aṭṭha garudhammā was based upon the social and cultural background of India at that time, not upon the ultimate Buddhist truth and ideal. In short, aṭṭha garudhammā was the product of the particular period. The status of women in India was fluctuated with the passage of time. In general, the feminine status was enhanced when Buddhism thrived. When Brahmanism gained power, however, it declined. It cannot be denied that the standing of bhikkhunī in the Buddhist Saṅgha also was greatly affected by the social customs and conventions of each period. Bhikkhunī's aṭṭha garudhammā certainly had some raison d’étre under the conditions of the particular period of its establishment. The situation today is completely different in many respects from those days, especially in regard to public security. Bhikkhunī's aṭṭha garudhammā, however, cannot be simply repealed right now. As aṭṭha garudhammā was clearly expressed in pācittiyā of bhikkhunī-sīla and originated in the ubhato-saṅgha system, aṭṭha garudhammā will still hold good as far as the ubhato-saṅgha system exists in the Buddhist Saṅgha. We should not disregard the fact that aṭṭha garudhammā was established because Bhikkhunī Saṅgha could not survive in itself. Finally, in order to overcome such a cultural practice of sexual discrimination against women as aṭṭha garudhammā, social recognition of women should be improved first of all, for even Buddhist monks and nuns cannot but be influenced by it. If the status of women in the larger society is improved and their roles expand, their status and role in the Buddhist Saṅgha will also be naturally elevated. Premature measures regarding the status of Bhikkhunīs in Saṅgha may lead to conflicts between Bhikkhu and Bhikkhunī, and it will never contribute to the development of Buddhism. It goes without saying that Bhikkhu and Bhikkhunī Saṅghas should maintain a relationship of mutual cooperation.
目次
I. 머리말 187 II. 각 문헌에 나타난 팔경법 188 III. 팔경법과 비구니계와의 관계 197 IV. 팔경법과 비구니승가의 성립 202 V. 맺음말 218
