보은담(報恩譚)의 새로운 이해와 교육

이강엽 한국초등국어교육학회 2011 한국초등국어교육 Vol.47 No.-

This paper is aimed at looking into the educational direction on the basis of a new understanding of favor-returning stories. There are two points in discussion; one is to switch the sight of favor from a favor-requiter-centeredness to a favor-doer-centeredness; the other is to treat more than a story in which a simple ‘exchange’ or ‘transaction’ of getting repaid immediately after doing favor. First, when we turn our eye from favor-repaying to favor-doing, it makes it possible for us to reduce the harmful effect of overly stressing the obligation in human relations and to build up our autonomy. There exist diverse patterns of favor-repaying stories in which a favor-doer actually hides his/her identity when doing favor, and also when repaying favor, the very person involved in doing favor avoids being repaid directly, through which one can go beyond his/her own narrow sight of understanding a favor-repaying story as an ‘exchange’ or ‘transaction.’Second, as a result of examining the favor-doing stories, in many cases,favor-doers are in severe destitution or dire straits, or once lived in luxury,but only to get into difficulty. This means they go through the process of displaying their sympathy toward the people or animals that are faced with a difficult situation once they are trapped in a harsh environment. It’s quite proper to consider such contents in educating favor-doing stories; in other words, instructors are supposed to remind students that there is profundity going over the form of ‘repaying’ in favor-repaying by rejecting a story of an immediate favor-repaying is made, and to get students not perceive the act of getting repaid as an ‘exchange’ or ‘transaction’ by introducing a story of a favor-doer’s setting a certain limit even in case he/he gets repaid for doing favor immediately. In addition, instructors are supposed to awaken students to the reason why a favor-doer becomes a beneficiary at the moment of doing favor through a favor-returning story in which the favor-doer improved his/her own unfortunate destiny. 이 논문은 보은담에 대한 새로운 이해를 바탕으로 그 교육 방향을 모색하고자 씌어졌다. 논점은 크게 두 가지로, 하나는 報恩者 중심에서 施恩者 중심으로 시각을바꾸는 것이며, 또 하나는 보은담을 은혜를 베풀어 즉각 보답을 받는 단순한 ‘교환’이나 ‘거래’가 일어나는 이야기 이상으로 취급하는 것이다. 첫째, 報恩에서 施恩으로 눈을 돌릴 때, 인간관계에서 의무를 지나치게 강조하는폐해를 줄이고 자율성을 키워주게 된다. 실제로 보은담에는 은혜를 베풀 때 베푸는사람의 존재를 숨기기도 하고, 은혜를 갚을 때도 은혜를 베푼 당사자가 직접 받는방식을 피하기도 하는 등 다양한 유형의 보은담이 존재하며, 이를 통해 보은담을 교환이나 거래로 협소하게 파악하는 시각을 넘어설 수 있다. 둘째, 보은담의 자료를 검토한 결과, 施恩者는 대단히 궁핍하거나 어려운 처지에있거나 매우 잘살다가 어렵게 된 경우가 많다. 이는 어려운 환경에 처하게 되면서어려운 처지에 처한 사람이나 동물에 동정심을 발휘하게 되는 과정을 거치는 까닭이다. 보은담의 교육 또한 그러한 내용을 감안하는 편이 온당하다. 즉각적인 보은이이루어지는 이야기를 지양하여 ‘되갚기’의 형식을 넘어서는 깊이가 있음을 주지시키고, 즉각 되받더라도 일정한 한계를 정해주는 이야기 등을 통해서 교환이나 거래로인식하지 않도록 해야 한다. 또, 은혜를 베푸는 순간 베푸는 사람이 자신의 나쁜 운명을 개척하는 보은담을 통해서 은혜를 베푸는 사람이 스스로 은혜를 입는 과정을깨닫게 함으로써 시은과 보은의 순환고리를 벗고 개방적이고 진취적인 사고를 도울수 있을 것이다.

불교의 효 사상

정수동 한국효학회 2008 효학연구 Vol.0 No.8

본 연구에서는 불전 속의 부모와 자식 간의 관계에 대한 내용을 살펴보는 방법을 택하였다. 초기불교의 효사상은 보은과 인과응보 사상으로서 불타가 설한 내용을 阿含經 을 중심으로 살펴보았다. 이러한 연구를 통하여 현대사회의 사상, 현대 가족에서의 가치에 대한 대안으로 효를 강조하고자 한다. 이에 따르면 불타 스스로도 깨달음을 얻은 후에 직접 효행을 한 기록이 나타나 있고, 또한 제자들에게도 효 윤리를 報恩과 인과응보의 형태로써 설하게 된다. 다만 불타의 가르침 중 無常․無我의 출세간적 진리가 효의 가르침보다 상대적으로 많았기에 다소 효의 내용이 미진하거나 강조되지 않은 것처럼 보일 뿐이다. 달리 말해 불타의 효는 단지 인간으로서의 도리, 도덕적 당위성을 강조한 효가 아닌 제법연기의 진리관을 통해 보은의 중요성을 강조하는 것이다. 또한 이에 그치지 않고 자식으로부터 부모를 향하는 효가 개인으로부터 일체중생에 이르는 자비로 거듭나는 불교적 대의로 표현된다. In this study, consider the relation between parents and children in Buddhist scriptures. In early Buddhism filial piety thought have had requital of a favor(報恩), retributive justice(因果應報) is well expressed ��z��z阿含經��z��z. For this I sugget the empass of filial piety as an alternavte value in modern thought, modern family. In early Buddhim, Buddha perform his filial piety after Buddhim's attainment of Nirvana, he writed a document about filial piety and preached requital of a favor(報恩), retributive justice(因果應報) as the filial piety. For there are many teaching thought of renounce the world, uncertainty, ecstasy than teaching of filial piety relatively, filial piety of Buddhim had been seen de-empasized. But that's not true. Flial piety of Buddhim empasized not only reason of human, ought of moral but also requital of a favor(報恩). Especially serve children’s parents faithfully is thought of buddhism as all living beings.

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.

「김현감호」형 설화의 구조와 변이 및 의미

배도식 동남어문학회 2008 동남어문논집 Vol.1 No.25

Bae, Do-Sik. 2008. The Structure and Meaning of Kimhyeongamho Folktale. Dongnam Journal of Korean Language & Literature 25. Kimhyeongamho folk tale from Samkukryusa(history book on three Kingdoms) is a story developed by means of a marriage between a man and an animal. In other words, this story on the marriage between a virgin tiger and a bachelor is developed to a dramatic situation. However, the virgin tiger dies for the sake of her bridegroom. Her death cause her husband to secure wealth and a government position, which makes it possible for the bridegroom to live a happy life. In return for her sacrifice he builds a buddhist temple, chants the text of a sutra and lives a pious life.  The bride's death has various meanings of all things. A religious meaning reflected in Buddhism is distinctive. That is, charitable mind toward her husband stands out and at the same time has an intention of introducing Buddhism widely. In general, folk tale has the above background thoughts as this story does. It is important to understand the hidden meaning of these folk tales.  This form of folk tale has both written tales and oral tales. This paper shows that, by using the research material of 3 written tales and 12 oral tales, this folk tale has been analyzed and examination into a fundamental form, an abridged form and a transformational form. Hero the form with clipped motifemes is referred to as an abridged form and content-changed form as a transformational form.  The basic form of this tale is composed of 18 motifemes. It is as follows: (1) Starting - (2) Hero's poverty - (3) Getting out of poverty - (4) Hero's movement- (5) Bachelor's escape - (6) Bachelor's crisis - (7) Mother's prevent - (8) Heavens's justice - (9) the Virgin's readiness for sacrifice - (10) Hero's issue - (11) Request for death - (12) Bachelor's refusal - (13) Virgin's persuasion - (14) Curing scratch - (15) Achievement of mission - (16) Requital of favor․Compensation - (17) Medical treatment - (18) Result ․Compensation. The above process is taken as a basic form.  And the variation of folktale, antagonistic structure and the meaning that this tale contains were taken into consideration.