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한국인의 효사상과 효문화 : 한국사상과 효문화 ; 불교 효 윤리의 중국적 전개
소순자 ( Sun Ja So ) 한국청소년효문화학회 2008 韓國의 靑少年文化 Vol.11 No.-
중국이 불교를 받아들이는데 있어서 가장 큰 문제는 인도와 중국, 이 두 나라의 사회구조적 이질성(異質性)과 그로 인한 문화적, 윤리적 상이(相異)로 빚어지는 상호간의 불협화(不協和)에 있었다고 생각된다. 중국은 유교가 지배하는 사회로 유교에서 효(孝)는 만덕(萬德)의 근본이며, 천지(天地)의 이법(理法)이라고 까지 말한다. 중국은 이 효에 의하여 가정의 질서가 보존됨은 물론이고, 사회는 유지되며, 국가의 통치조차도 이 효에 근원한다. 이렇듯 효를 중시하는 중국사회에 불교가 전래되어 전혀 다른 유(儒)·불(佛) 양교(兩敎)가 때로는 서로 반박하고 때로는 조화(調和)하여 가면서 불교가 수용되고 뿌리를 내려 정착하여 갔음을 알 수 있다. 불교도(佛敎徒)들은 중국의 전통사상인 유교에 맞서서 대항하기 위해 효에 관한 여러 경전(經典)들과 부모의 은혜에 관한 서적의 번역을 통하여 점차 유교(儒敎)사회와 융화되어 갔으며 송(宋)대에 이르러서는 불교, 유교, 도교 삼교(三敎)가 서로 조화 융합되어 일치하기까지에 이르렀다. 유교가 불교를 배척하는 것은 윤상(倫常)상(上)의 문제였으며, 사문(沙門)이 계(戒)를 받고 체두(剃頭)하는 것이 유교적 관점에서 볼 때는 오륜(五倫)의 가르침을 거스르는 것으로 간주되나, 불교에서 볼 때는 어디까지나 종교적 계율(戒律)을 따르는 것으로 윤리에 위배되지 않는다. 사문(沙門)은 속세를 떠난 자이며, 불교의 계율(戒律)을 온전히 따르는 것이 효인 것이다. 효에는 부모로 하여금 삼보(三寶-佛, 法, 僧)를 신(信)하여 성불(成佛)하게 하는 대효(大孝)와 육체적, 세속적인 소효(小孝) 이 두 가지의 효가 있으며 불교에서는 『비화경(悲華經)』에서 설(說)하는 바와 같이 “산천초목이 모두 다 나의 부모”인 것이다. The biggest problem of receiving Buddhism in china is in the structural difference between both countries, India and china and disharmony from their cultural and ethical difference. The filial piety of Buddhism governing the chinese society is the basis of all virtues and the reason of heaven and earth. In china the order of home and society is kept and maintained by this filial piety and moreover even governing the country is also depended upon by this filial piety. We can understand Buddhism was introduced to chinese society which treats this filial piety as the ground and it was rooted in that country through the harmony and disharmony of Buddhism and confucianism. Indeed, how the filial piety which Buddhism regards as the basis of ethics was harmonized with the thought of chinese filial piety? But buddhist struggle against confucianism since chinese tradition was gradually harmonized with confucian society by the translation of various filial scriptures and the books for parents` love, and in Song Dynasty through the reconciliation of Buddhism, Confucianism and Taoism were harmonized. Now I am going to concentrate on the filial ethics as dealing with the reception of chinese Buddhism through compromising Taoism which was chinese native national religion, Confucianism which governs real ideology and Buddhism which was imported. Then Buddhism was demolished by the collision with chinese thought? In post-Han Era, Buddhism was not ruined in spite of collision with Taoism and not destroyed under the governmental and ideological oppression. Buddhism searched for the history of spread as confronting with the problem of filial piety and civilities. what Confucianism rejects Buddhism is the human problem. In Dang Dynasty there occurred the rejection of Buddhism by Han, Twe zie(782~824) and in Song Dynasty Buddhism was vigorous by Ku, Yang soo(1007~1072), Chang Jae(1020~1077), Yi, Jong Ja and Joo Ja(1130~1200), but it was only based on the theory of Han Ku Yi Ja. In general joining the priesthood and hair cutting are regarded as demolishing the teaching of the five cardinal principles of morality in the view point of Confucianism, but in Buddhism it was an obedience of parents by the commandments therefore it is not opposed to ethics. Success in life is derived from the faithfulness. As Buddhism abandons the King and parents for its joining priesthood it is told as a savage religion, but morality is based on loyalty and filial piety and the law of casuality is for accomplishing the teachings. the Buddhist monk is beyond the world and the entire fulfillment of Buddhist commandments is filial piety. In Confucianism he is not human if he doesn`t carry out the five principles of morality but in Buddhism the person who destroyed the five commandments are not only human but also fallen into the hell. Confucius said that the filial piety is the foundation of humanity, and humanity is the basis of five cardinal principles of morality, so it is regarded as the basis of ethics. But how is the filial piety in Buddhism? Nevertheless to say this is altruistic thought. Therefore the core of Buddhism lies in altruistic thought and its fundamental basis is the merciful heart and its fundamental origin is reverence and its origin comes from dutiful heart. Therefore in Buddhist Scriptures, filial piety was premised. Buddhism contains a strong real volition and aims at delivering and purifying the mankinds after their death. So Buddhist Scriptures appeal the filial piety to parents but it is not by duty, formality, rank or authority but by casuality and requital of favor. This filial piety is not limited to Confucianism but the monks also showed much interest in it through their books. This is the Buddhist filial piety which is the basis of all commandments and requital of favor to parents and makes them Buddhists. In short, there are two filial pieties, one is major filial piety which makes parents Buddhists and the other is minor piety which devotes physically and as worldly manners.
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