The Vinaya Pitaka is a universal ethical rule oriented from common good of mankind as well as a guiding principle in the practicing of Buddhist ethics. This studies that the Vinaya Pitaka is the operational principle of saṃgha based on Buddhism and the actual proof of an effort to make harmony with a Buddhist community and general social relationship. In the view of dependent origination, life and environment is interdependently open to each other. Buddhist perspective on life focuses on ‘how’ to be valuable rather than the ontological rule such as ‘what’ it is. In the angle of dependent origination, life is co-existent, human being is equalized through the principle of non-self, and then, it practices mutual compassion based on those. In this study, it examined a standpoint toward life and environment through the Vinaya Pitaka. According to the severe precept of the Fourfold Rules of Discipline(四分律), precept of non-killing human beings tells us that human should not be killed in any case and should not use any methods to myself and others with killing intention. If breaking this, the practitioner will be exiled from the Buddhist community. In addition, the application of nonviolence ranges from human being and animals to insects and it is an active practice of life reverence. Then, there is life in all natural environments so it prohibits to dig in the ground and to destroy vegetation. Also, it prohibits to do any violence, to see the army and to watch a war in the standpoint of active non-violence, therefore, it is against the power and structural violence to practice non-violence actively. In the view of life reverence and practice of compassion in the Vinaya Pitaka, it examined the practice of precepts considering life and environment. First of all, it mentioned interpretation of the Vinaya Pitaka and modern practice of traditional Korean Buddhism in the aspect of modern application of Buddhist precepts. Then, it examined a vegetable diet culture in the view of practicing of life culture, living and harmonizing with all life. It suggested the start of mutual living and livelihood from violence and taking life through dissemination of a vegetable diet. Moreover, it required active opposition to a vicious circle of all violence and systemic violence and its culture structuralized, and active practice of life ethics. It looked into the social service system for structural practice of non-violation. It also suggested that for contradiction of a Left-home practitioner’ s duty, observing the Buddhist commandment and a national obligation, and for open-minded social agreement accepting the minority’s opinion and practice of compassion. It could be the chance of an earnest agony for vivid practice of the Vinaya Pitaka giving vividness to life and environment and directing to true life through co-existence and harmony. Because no other value is above life and no other advantage is greater than peace.
目次
I. 서언 135 II. 불교윤리의 토대로서의 율장 136 III. 율장에서 읽어보는 생명에 대한 문제 139 1. 인간존중의 최소한의 실천으로서의 불살인계 141 2. 생명존중의 적극적 실천 144 IV. 율장에서 읽어보는 환경에 대한 문제 146 1. 환경에 대한 입장 146 2. 적극적 비폭력에 대한 입장 148 V. 생명과 환경을 생각하는 계율의 실천 150 1. 계율의 현대적 적용 가능성 150 2. 화합과 살림의 생명 문화 153 3. 볼살생의 적극적 실천과 사회복무제 156 VI. 결어 159
