본고는 인도의 초기불교에서 정치권력이라 할 수 있는 왕권이 교권, 특히 불교와는 어떻게 관계를 맺으면서 전개되어 왔는지를 살펴본다. 이러한 목적을 위해서 먼저 바라문교와 불교에 있어 왕권과 국가의 기원에 대한 이해에 따라 왕권과 교권이 역사적으로 어떻게 전개되었는지를 검토하고 있다. 나아가 불교의 교권이 세간의 정치권력(왕권)에 대응하여 어떻게 출세간성을 확보했는지를 주로 율장과 경장을 통해 대략적으로 점검하고 있다. 인도불교의 시작은 세간의 왕권과 출세간적 교권간의 기능과 역할에 있어 서로간의 독립성과 자율성을 승인하며 출발하고 있다. 현대적인 표현으로 말하면, 정치권력과 종교 간의 문제에 있어 정교분리의 차원이라 할 수 있다. 왕권과 교권은 정교분리를 서로 인정했기에 세간적인 이해관계로 경쟁하지 않았고 왕권은 교단을 적극적으로 보호하고 지원하였다. 또한 교단의 구성원들이 정치적인 면에서 권력추구에 나서지 않고, 경제적인 측면에서 탁발과 보시에 의지하는 것과 같은 영리활동을 하지 않음으로써 가능했던 것이다. 그리고 독신에 엄격한 계율을 지키는 금욕생활로 도덕적인 권위를 보여주었기에 왕권으로부터 간섭이나 통제가 배제된 치외법권적인 출세간이 보장받을 수 있었다. 하지만 이러한 이상적인 정교분리의 세간과 출세간 관계는 경우에 따라서는 복잡한 양상으로 전개되기도 하였다. 불교교단은 왕권의 지원과 보호와 함께 왕권과 교간간의 긴장과 대립 그리고 간섭과 통제 등도 있었다. 정교분리가 확립된 붓다 시대와 이후 불교사의 예에서 볼 수 있듯이 불교의 사회적 역할과 기능이 원만하게 이루어졌다. 이처럼 인도불교의 출발은 국가와 밀접한 관계 속에 있지만 정치권력과의 결탁을 거부하는 독립된 출세간의 위상을 보여준다. 정치권력으로부터 독립한 정교분리의 출발점은 이후 불교교단 또한 기본적으로 출세간의 영역이 인정되는 가운데 왕권과 관련하여 복잡하고 다양한 양상으로 전개된다.

This article is to review relationship between royal power and religious authority of Buddhist order as reflection in the Pāli Vinaya and Sutta Piṭakas. For this purpose, it is examined, first of all, understanding for origin of royal power and state between Brahmanism and Buddhism. It is also examined that how Buddhist order coped with royal power of the mundane. Countermeasure of Buddhist order guaranteed the supra-mundane as religious authority from political authority. Therefore, the beginning of Indian Buddhism secured the autonomy and independence from royal power of mundane. At the same time, Buddhist order also recognised political authority of the mundane. In the modern view, such kind of cross-recognition can be said as a way of the separation of government and religion. The separation between religious authority and political authority was based on mutual understanding in ancient India. That is why Buddhist order did not participated mundane interests and concerns. It is generated positive support and safeguard from royal power. Politically, member of the order was not in pursuit of rank and power. They depend on only offerings, not at all concerned any kind of business. Moreover, they remained unmarried for life and led an ascetic life according to rigid rules. Such moral authority strengthened the supra-mundane of extraterritoriality. Even so, It means not always getting a guarantee that the order took interference and regulation by royal power according to circumstances. In concluding remarks, the separation of government and religion was settled period of the fonder of Buddhism. The social role and function of Buddhism could be within the range of the normal separation. In this way, the beginning of Indian Buddhism showed close relationship of government, but at the same time, the order rejected in collusion with political power as the status of autonomy. The starting point of Buddhist independence from political power continues fundamentally in history of Indian Buddhist order. Such foundation provides firm ground of supra-mundane in view of the separation of government and religion. Consequently, the autonomy of Buddhist order from mundane power has diverse aspects according to the times and territories in whole Buddhist history.

This article is to review relationship between royal power and religious authority of Buddhist order as reflection in the Pāli Vinaya and Sutta Piṭakas. For this purpose, it is examined, first of all, understanding for origin of royal power and state between Brahmanism and Buddhism. It is also examined that how Buddhist order coped with royal power of the mundane. Countermeasure of Buddhist order guaranteed the supra-mundane as religious authority from political authority. Therefore, the beginning of Indian Buddhism secured the autonomy and independence from royal power of mundane. At the same time, Buddhist order also recognised political authority of the mundane. In the modern view, such kind of cross-recognition can be said as a way of the separation of government and religion. The separation between religious authority and political authority was based on mutual understanding in ancient India. That is why Buddhist order did not participated mundane interests and concerns. It is generated positive support and safeguard from royal power. Politically, member of the order was not in pursuit of rank and power. They depend on only offerings, not at all concerned any kind of business. Moreover, they remained unmarried for life and led an ascetic life according to rigid rules. Such moral authority strengthened the supra-mundane of extraterritoriality. Even so, It means not always getting a guarantee that the order took interference and regulation by royal power according to circumstances. In concluding remarks, the separation of government and religion was settled period of the fonder of Buddhism. The social role and function of Buddhism could be within the range of the normal separation. In this way, the beginning of Indian Buddhism showed close relationship of government, but at the same time, the order rejected in collusion with political power as the status of autonomy. The starting point of Buddhist independence from political power continues fundamentally in history of Indian Buddhist order. Such foundation provides firm ground of supra-mundane in view of the separation of government and religion. Consequently, the autonomy of Buddhist order from mundane power has diverse aspects according to the times and territories in whole Buddhist history.

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Royal Power, Religious Authority, Mundane, Supra-mundane, Separation of Government and Religion, Theory of the Divine Right of Kings, Theory of Social Contract (of Kings), Political Authority, Extraterritoriality, Just and Faithful King