본고에서는 인도대승불교에서 보살윤리를 최초로 정형화시킨 「보살지」를 중심으로 보살윤리의 내용과 기준을 살펴 본 것이다. 대승의 보살계는 단순한 행위의 금지규정을 넘어 보살의 사고와 의향 등의 넓은 의미에 있어 정신적 태도와 사회적 윤리를 포괄하고 있다. 여기에 가장 중요한 요소로서 행위자의 의향과 대비를 수반한 선교방편이 제시되고 있다. 나아가 자리와 이타의 문제에 있어 우선적으로 수행되어야할 경우는 무엇인가의 기준을 「보살지」의 기술을 통해 살펴보았다.
It is well known that the Bodhisattva-ethics, which lay so much importance on the compassion toward all the living beings, is different from that of the Early Buddhism, which stresses, above all, on the self-realization. This so called Bodhisattva-ethics not only comprises the traditional form of behaviour codes (prātimokṣa-sūtra), but also enlarges its scope to the spiritual achievement. In the historical context it is important for the proper understanding of the Bodhisattva-ethics to have in mind that the mahāyāna-ethics is formed for the first time in the Śīla-chapter of the Bodhisattvabhūmi of the Yogācārabhūmi, which have in India and China exercised much influences during the time. The aim of the present study lies (1) in the sketch of the codes of the Bodhisattva-ethics described in that chapter as consisting of four main 'defeat' (pārājayikasthānīya-dharma) and 43 minor 'misdeed' (āpatti), (2) in the critical examination of the ninth 'misdeed' among the āpattis. Focusing particularly on the aspects of killing, thieving and violating the bramacarya rule, I examine the example of the killing, which seems at a certain degree to represent a story of the Captain 'Mahākaruṇa', who out of compassion killed the thieve who had the intention to kill 500 merchants and thereby depriving their goods. Mahākaruṇa, knowing his intention by the hint of the gods, had to confronted the moral dilemma: if the evil one kills the 500 merchant, then he inevitably goes to the hell and experiences everlasting sufferings; on the other hand, if the captain informs 500 merchants of his evil intention, then the merchants would kill him and thereby falling to the hell on their side. So Captain 'Mahākaruṇa' decides that he himself kills the evil one to save the evil one from doing an unfavorable actions resulting in the future rebirth in the hell. In this regard Bodhisattvabhūmi speaks of the importance of the Intention (āśaya) and skill in means (upāya-kauśalya). At the last point I discuss the hierarchical structure of the Bodhisattva-ethics. I think, it is important to realize the tension between 'benefiting oneself' (svārtha) and 'benefiting others' (parārtha). It is useless to say that in the Mahāyāna there governs overemphasis on the latter aspect, as is shown by the famous stories of Jātaka. But in the monastic living there should be some restrictions on the part of overriding parārtha, for example, it seems to be wholly untenable to give up one's striving toward the highest perfection in behalf of a trifle desire of other living beings. In this regards some passages of the Bodhisattvabhūmi affords the distinctions between two concepts, such as pleasure (sukha) and spiritual gain (hita), worldly desire and ultimate concern, concern for this worldly purpose and for other worldly purpose etc. By these concepts Bodhisattvabhūmi could give some useful guidelines, which function very well in the practical purpose of the monastic daily life.
目次
1. 들어가는 말 153 2. 보살지에서 제시된 계의 항목 159 3. 보살지의 ‘가벼운 잘못’중 항목 9의 분석 165 4. 보살의 행위와 선교방 167 5. 보살윤리에 있어 자리와 이타의 위계성 169 6. 요약과 맺는 말 174
