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孝, 出家, 그리고 在家의 딜레마 -- '묘젠(明全)의 입송 (入宋)이야기'를 중심으로 =The Dilemma of Filial Piety, Monasticism, and Householders ─Focusing on “Myozen’s Journey to Song” |
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| 作者 |
김호성 (著)=Kim, Ho-sung (au.)
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| 出處題名 |
불교학연구=Korea Journal of Buddhist Studies
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| 卷期 | v.30 |
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| 出版日期 | 2011.12 |
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| 頁次 | 499 - 535 |
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| 出版者 | 불교학연구회=佛教學研究會 |
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| 出版者網址 |
http://www.kabs.re.kr/
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| 出版地 | Daegu, South Korea [大邱, 韓國] |
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| 資料類型 | 期刊論文=Journal Article |
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| 使用語言 | 韓文=Korean |
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| 關鍵詞 | 출가=Monasticism; 효=Filial Piety; 재가=Householder; 『붓다차리타』 =Buddhacarita; 『정법안장수문기』 =Record of Things Heard Pertaining to the Treasury of the True Dharma Eye; 도겐=道元=Dogen; 묘젠=明全=Myozen; 에죠=懷弉=Ejo |
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| 摘要 | 불교는 출가의 종교라고 할 수 있다. 그만큼 출가라는 사건, 내지 출가자 집단이 차지하는 비중은 막대하다. 인도의 힌두교에서는 먼저 가주기(家住期)의 의무를 다한 뒤에 출가하라는 시간적 배열에 의해서 효와 출가의 대립을 해소한다. 정반왕 역시 그러한 논리로 태자 싯다르타의 출가를 만류하였다. 그러나 싯다르타는 그렇게 시 간적 배열에 의한 모순의 해결은 언제 죽음이 닥칠지 모르는 현실에 서는 따를 수 없다고 하여 출가를 감행하였다. 그럼으로써 힌두교의 출가와는 다른 불교적 출가를 확립하였고, 마침내 불교라는 종교를 열었다.
이 글은 이러한 긴장과 갈등이 다시금 문제되는 이야기 하나를 한 번 더 논의해 본다. 바로『 정법안장수문기』에 나오는 ‘선사 묘젠(明 全)화상이 입송코자 했을 때’라는 일화를 실마리로 하여, 병든 노스승이 간병을 요구하는 상황과 입송구법이라는 묘젠의 원력 사이의 딜레마를 다시 한번 더 다루어보았다. 이를 통하여 출가정신의 본질은 출세간적 가치의 선택이고, 불교적 가치의 선택이라는 사실을 다시 한번 더 확인하였다. 다만 노승의 간병 역시 효라는 맥락에서가 아니라 보살행의 맥락에서 할 수는 있다는 점에서, 보살행의 차원에 서 재가의 삶을 영위하는 것은 출가정신과 모순되지 않는다고 주장하였다.
Buddhism was born in India. In India, ‘leaving home’ for the monastic life in one’s old age is a stipulated and practiced discipline. Given this, when we think of the Buddhist religion, the problem of ‘leaving home’ comes up as one of the central issues. Ultimately, what is the meaning of leaving home, and where might we find the essence of its spirit?
Relating to this, I discovered a story in the Record of Things Heard Pertaining to the Treasury of the True Dharma Eye , a collection of the teachings of the founder of Japan’s Soto sect, Dogen, as recorded by his student Ejo. In the Record, there is a story titled ‘My Late Teacher Myozen’s Journey to Song’.
When Myozen entered the monastic life at the Enryakuji of Mt. Hiei, his vocational master was Myoyu. However, about the time Myozen was preparing to leave for China, Myoyu became ill and Myozen found himself in a state of uncertainty as to when his teacher might pass away.
Because of these circumstances, Myozen came forward and detained his student’s departure. Should Myozen give up his journey to care for his teacher, or should he ignore his teacher’s request and decide to go to China? Myozen brought this ethical dilemma before several monastic assemblies. The majority of the community suggested first caring for Myoyu and later going to China as a solution. Only one person, only Dogen, said, “If, now in this situation, all your study has been completed, even if you abandon your plans, it’s fine.” With this more or less cynical speech, Dogen was pressuring his teacher to make the decision to leave for the Song dynasty. At this, Myozen resolved to follow his old plan to go to China, his reason being that even if he were to nurse his teacher and put off his plans to go abroad, someone who will die, will die. Granting his teacher’s wish to stay and nurse him would offer only psychological comfort. If this were the case, then the teacher would commit the karmic offense of obstructing his student’s plans.
What we can see here is the opposition between the act of caring for one’s teacher, signifying filial piety, and the issue of leaving for China, symbolizing ‘leaving home’. The community of the Kennin-ji temple demanded that filial piety be practiced first, while Dogen and Myozen forwent filial piety and decided in favor of monasticism (i.e. leaving for China). This filial piety is both a Confucian value and is also found in India’s Hinduism. However, we can also see the same opposition of logic in Prince Siddātha’s leaving home. In The Acts of the Buddha (Buddhacarita) , the logic of Siddātha’s father, King Śddhodana, when he speaks of the Prince’s leaving home, unsurprisingly follows a sequential arrangement: “First, after fulfilling one’s duties as a householder (gṛastha), become a monastic in your old age. This is the same course as the community of Kennin-ji temple suggested, which would have delayed Myozen’s departure for China.
However, we must not overlook the fact that the sequential arrangement offered as a solution by both King Śddhodana and the monks of Kennin-ji actually signifies only Hindu monasticism. Hinduism stipulates that after one has fulfilled one’s duties as a householder, one leaves home by becoming a ‘forest-dweller’ (vanaprastha) or becoming a wandering ascetic (saṃyāa). We can therefore see in the Kennin-ji com |
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| 目次 | I. 머리말 502
II. 孝와 출가의 대립 506
III. 출가정신의 본질 513
1. 출세간적 가치의 선택 513
2. 불교적 가치의 선택 517
IV. 孝에서 보살행으로 521
V. 맺음말 526 |
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| ISSN | 15980642 (P) |
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| 點閱次數 | 191 |
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| 建檔日期 | 2021.05.25 |
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| 更新日期 | 2021.05.25 |
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