僧院は誰のものか : ミャンマー上座仏教における財の所有
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概要
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How should Theravada monks deal with goods? That is one of their most important problems. This study aims to investigate the Vinaya [monk's rule] with regard to the ownership of goods, especially in the monastery. Previous studies have examined the Vinaya Pitaka [The Book of the Discipline] through a philological approach, such as Hirakawa [1960, 1964] and Sato [1963], among others; however, it is difficult to understand the rules about goods without considering the monk's real life. Therefore, in this paper I adopt an anthropological approach in the context of the monks' interpretation and administration of the Vinaya rules in their lives, taking Myanmar as an example. The following two documents are used in this paper, that is [1] the commentaries on the Vinaya by the Myanmar scholar monks and [2] the law reports of the religious court of Myanmar. Chapter 2 considers the rule of the Vinaya with regard to the ownership and distribution of goods. The most fundamental factors that define the process that the goods go through are [1] to whom donators donate; that is, "individual monk" or "Sangha"="paramattha sangha" which is one of a Triad of Gems and [2] what they donate; that is, "lahu bhanda" light goods or "garu bhanda" heavy goods. The ownership of the goods is split up into "puggalika" belonging to a single person, "sammukhi-bhuta sanghika" belonging to the monks who stay on site, "arama-ttha sanghika" belonging to the monks of the monastery, "catuddisa sanghika" belonging to the monks who come or will come to the monastery from all directions. Chapter 3 investigates monastery ownership, who can exercise what kind of legal rights and the various ownership patterns and the legal rights of monks in each of the following. [1] "puggalika" or "gana sanghika" belonging to the group monks, [2] "catuddisa sanghika", [3] "hpaya:bain" [Myanmar] belonging to Buddha, [4] "gihin-santaka" belonging to lay people. In conclusion, I compare the Myanmar case with the previous philological studies and note the differences. The most distinguished difference is in the understanding of the classifications of Sangha, and I maintain that these classifications arise as a consequence of needs to define the ownership of the goods that the monks receive from donators.
- 2010-12-22
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関連論文
- 現代上座仏教社会の「アラハン」 : タイにおける「聖人化」のプロセス
- 6.寺院は誰のモノ? : ミャンマー上座仏教寺院における財の所有と分配(発表要旨,パーリ学仏教文化学会 第24回学術大会,学会報告)
- 僧院は誰のものか : ミャンマー上座仏教における財の所有
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