韓國前近代比丘尼和佛教

The Role and Status of Modern Korean Bhiksuni in the Buddhism

黃仁奎(HWANG Ingyu)

《法雨中國 普潤亞洲：人間佛教在東亞與東南亞的開展》 2016年 (2016/11) Pp. 639-660

摘要

最初的比丘尼道場乃是法興王之妃比丘尼妙法創建的永興寺，它是繼興輪寺後第二個在新羅創建的寺刹。將佛教作為國家的精神理念創業的高麗王朝也依據先覺國師道詵的《裨補寺刹說》建立了很多寺刹，以比丘尼道場而聞名的似乎只有唯一的都城宮內的淨業院。為太祖王建的後妃創建的兩個西院也可看作是跟淨業院具有類似性質的都城宮內道場。另外，以比丘尼的身份獲大師稱號的性曉（卞韓過大夫人真慧大師）雖出家，但據說在長子家中蓋草堂生活著。以崇儒抑佛之策創建國是的朝鮮王朝也在國都漢城中建立了被稱作高麗時代以來的宮中道場的淨業院，但依儒生們的要求遭到了廢置，而且還繼續收到也逐出或廢置都城內的比丘尼道場的要求。成宗時期前半段，除了淨業院、安嚴寺、盤石坊山中的2所、仁王山的尼寺、南大門外尼寺之外都被廢置了。僅有遠離都城的溫水洞（現盧原區溫水洞）的尼寺、東郊（現東郊洞）的尼寺等比丘尼道場直到朝鮮後期還存在。可以說，淨業院和都城內外的比丘尼道場通過跟地方寺刹的交流興盛了佛教。但是，經過仁祖時期後，顯宗2年（1661），由於對仁壽院、慈壽院以及都城比丘尼道場的廢置措施，佛教的最後堡壘之宮中和都城的比丘尼道場受到了最大的危機。儘管宮中的比丘尼院被撤毀了，都城的四五個比丘尼道場仍然保存到了朝鮮後期。肅宗時期東郊外新建了很多比丘尼道場。地方山中也以五臺山或金剛山等名山為中心形成了修行和教化。正祖時期定有作為比丘尼非常稀有地獲得女大師的稱號並在長湍郡華藏菴出家修行。如此這般，比丘尼們遭遇到朝鮮後期的斥佛時代的同時，以都城和山中為中心各自主導了比丘尼佛教界，在近代佛教界佔據著又一主要性地位。

關鍵字

永興寺 ； 淨業院 ； 西院 ； 女大師 ； 仁壽院 ； 慈壽宮

並列摘要

The first Bhiksuni temple is Yeongheungsa temple(永興寺) established by Myobeop(妙法), a queen of the King Beopheung(法興王). This was the second temple built in the Silla following Beopryunsa temple(興輪寺). Although there were many temples established by the Complementary Buddhist Pagoda(裨補寺塔說-the theory of setting up temples in good places and mountains) of the national teacher Seongak Doseon(先覺道詵) in the Goryeo dynasty, the temple known as a Bhiksuni's was only Jeongeopwon(淨業院) in the capital city. I also considered two Seowon(西院) built for a queen of the King Taejo(太祖) as the temple of the capital city which was similar to Jeongeopwon. And the great teacher Jinhye Seonghyo(卞韓國大夫人真慧大師性曉(1255-1324) was the high priest Bhiksuni first called as YeoDaesa(女大師, great Buddhist Bhiksuni) in the history. Also in the Joseon dynasty claiming the respect of confucianism and suppression of Buddhism as its national policy, the Jeong'eop Center of the Goryeo dynasty was established in the national capital, Hanseong(漢城) though, it was asked for the closing by confucians and the Bhiksuni temples in the capital city were too. In the early time of the King Seongjong(成宗), the Jeong'eop Center and Anamsa temple(安巖寺), Banseok Temple(盤石坊), two temples in mountains , the Bhiksuni Temple at Mt. Inwang(仁王山) and the Bhiksuni Temple outside the South gate(南大門) were closed. Fortunately, Insuwon Palace(仁壽院) and Jasugung Palace(慈壽宮) in the palace played the role instead of Jeongeopwon(淨業院) and led the Buddhism of Kingdom. However, as the closing action to Bhiksuni Temples in the capital palace, the Insuwon Palace(仁壽院) and the Jasugung Palace(慈壽宮) from the time of the King Injo(仁祖) to 1661(顯宗Hyeonjong 2), the palace-the last safe place of Buddhism and the Bhiksuni Temples in the capital city faced the greatest danger. Although the Bhiksuni Center of palace was closed, four or five Bhiksuni temples in the capital city had stayed to the l ate Joseon dynasty. In the time of the King Sukjong(肅宗), a Bhiksuni temple outside Donggyo(東郊) was largely established. In provincial mountains, Mt. Odae(五臺山) or Mt. Geumgang(金剛山) etc, practice and edification around famous mountains were progressed. In the time of the King Jeongjo(正祖), Seonhyo(性曉) Bhiksuni received the title of Yeo Daesa(女大師, great Buddhist Bhiksuni) in the pretty rare case. She became a monk and practiced in the Hwaeom Am temple(華藏菴) of Jangdan-gun(長湍郡). Like this, Bhiksunis met the time of oppressing Buddhism in the late Joseon dynasty. Around the capital city and mountains, they led the world of Bhiksuni and played a major role in the world of modern Buddhism.

並列關鍵字

Yeongheungsa ； Seowon ； Yeo Daesa ； the Insu Center ； the Jasu Cente