빨리율의 파승 정의 재고 - 2종 파승의 관계를 중심으로 -

초록

The purpose of this study is to reexamine the definition of saṃghabheda in the Vinayapiṭaka. Since Sasaki Shizuka佐々木閑 published his book Indo Bukkyō Hen-i ronインド佛敎變移論 in 2000, saṃghabheda has become one of the main keywords for understanding the history of Indian Buddhism. While saṃghabheda studies existed before the publication of this book, this book is the first to shed light on the meaning of saṃghabheda, examining a wide range of sources ranging from the Vinayapiṭaka and Chinese translations, the Abhidharma literature, to Pāli chronicles. In this book, he presents the theory that the definition of saṃghabheda has changed. Originally cakrabheda破法輪僧, it was changed to karmabheda破羯磨僧 owing to some events in the time of King Aśoka. Here, cakrabheda is ‘to form a separate group by presenting different interpretations of the Buddha's teachings, and karmabheda is ‘the monks in a saṃgha split into two groups and separately conduct rituals like uposatha and karman.’ This change in the definition of saṃghabheda to karmabheda implies that even if the doctrines are different, as long as they share ceremonies such as uposatha, it is not a saṃghabheda. Sasaki argues that these changes later served as an opportunity for the emergence of Mahāyāna Buddhism. In this study, I would like to indicate the problems with ‘the theory that the definition of saṃghabheda has changed’ by reassessing the definition of saṃghabheda in the Vinayapiṭaka and clarifying the relationship between the two types of definitions of saṃghabheda.

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