Generally speaking, hyo means children take care of their parents very well. The relation between parents and children is regarded as a relation from heaven, and it forms the root of human ethics. In other words, hyo is started from the original relation between parents and children. and it is a system which preserve that kind of relation smoothly.
There are some difference between occidental ethics and oriental ethics. the former is individual ethics come from the idea of liberty and equality, but the latter is common ethics that bases on familial ethics. So in the oriental society, specially in Korea, hyo is called 'bachaengjiwon', that means the basis of every behavior, and hyo comes to be the highest virtue in all kinds of ethics.
In korea, if someone is not respectful towards his parents, he may get lots of disadvantage by his neighborhood all throughout his lifetime. To that extent koreans regard hyo as the basis of ethics, the highest virtue.
At the start, hyo forms narrow ethics between parents and children. And then, with the extension of the territory of hyo, it constitutes familial ethics. Finally it grows into the relations of many people, namely national ethics or social ethics. In that meaning, we cannot deny the importance of hyo as the basic ethics of human.
2. The origin of the 'hyo' idea.
hyo is a general ethics that mankind has realized naturally to maintain and harmonize his community from the days of a clan society. Human who cannot but depend on his parents who gave birth to him, from the time of his coming into being. So he had to leave himself in the care of his parents until he grows up and can live for himself.
Just, the very normative relation between that being called parents and himself is hyo. That is to say, hyo presents the most basic norm in the course of development of mankind, from the spontaneous generation to bigger groups like family, tribes, nation.
We can say that the idea of korean hyo is the most special thing than any other narion. In traditional society of korea, hyo is emphasized on as the most fundamental human relationship. The reason why such a relationship penetrates into korean society is in the custom of familial unit come from long agricultural culture and confucianism that came to be a ideology from 'Korea' dynasty.
In the great power of fusion the korean people unify their ancestor with them as one body. And such a mind are connected to a sincere funeral or a earnest worship toward ancestor for the soul, to the respect with whole hearts for the living parents.
3.The etymological analysis of the word 'hyo'
Hyodo(孝道) : the filial duty. taking care of parents sincerely.
Hyo(孝) is a compound word of the abbreviation of 老(this means old) and the word 子(this means son). Namely that signifies the shape of carrying parents on the son. In other words that means the best consolation of son for old man(parents).
효도란 무엇인가?
1.윤리의 기본으로서의 효
효라 함은 보통 자식이 부모를 잘 섬기는 것을 말한다. 부모와 자식간의 관계는 인간의 힘으로서가 아니라 하늘이 내린 인연이라 하여 인륜의 근간을 이루고 있다. 다시 말해 효는 부모와 자식간에 형성된 원초적인 관계로부터 시작되는 것이며, 그 관계를 원만하고 올바르게 지키고 보존하는 질서이다.
서양 윤리가 인간의 개인적인 자유와 평등으로부터 윤리를 끌어온 개인 윤리이지만 동양의 윤리는 가족 윤리를 윤리의 근거로 삼은 공동 윤리였으며 효는 '백행지원'이라 하여 모든 윤리의 기초로 삼은 덕목이었다.
우리 나라에서 불효를 저지르면 인간으로 사는데 가장 큰 낙인이 되었을 만큼, 효를 최고의 덕목으로 하여 윤리의 기본으로 삼아 왔다.
효는 처음에 부모 자식간의 협소한 윤리로 이루어지다가 그 영역이 확대되어감에 따라 가족 윤리를 이루고 더 나아가 나이가 많은 사람들과의 관계, 즉 사회 국가의 윤리로 발전되어 가는 사람의 기본 윤리에 해당되는 것이었다.
2. 효 사상의 유래
효는 인간이 가족 단위, 씨족 단위로 무리지어 살면서부터 공동체를 유지,화합시키기 위해 자연스럽게 터득한 보편적인 윤리였다. 태어나는 순간부터 자신을 낳아 준 대상에게 자신의 존재를 모두 의지해야 하는 인간은, 그가 자라서 자신의 힘으로 살아갈 때까지 '부모'라는 존재에게 자신을 맡길 수밖에 없다. 이 부모라는 존재와의 관계규범이 효이다. 즉, 혈연이라는 자연 발생적인 관계에서 가족, 종족, 국가라는 더 큰 집단으로 성장해 가는 인류의 발달 과정에서 가장 기초적인 규범을 제시하는 것이 효이다.
한국의 효 사상은 다른 어느 나라에서보다 각별하다 할 수 있다. 전통사회에서 가장 기본적인 인간 관계로 중요시된 것이 효였다. 일찍부터 우리 사회에 그러한 관계가 뿌리내리게 된 이유는 오랜 농경 문화에서 오는 가족 단위의 생활 관습과 고려이후부터 생활화된 유교 사상 덕분이다.
한민족이라는 끈끈한 결합력 속에서 우리 민족은 조상과 자신을 일체화시켰으며, 그러한 마음은 죽은 사람에 대한 후장이나 극진한 조상 숭배로, 그리고 살아계신 부모에 대한 지극한 공경으로 이어졌다.
3.'효'의 어원적 분석
효도(孝道) : 부모를 잘 섬기는 도리. 효(孝)는 노(老)의 생략형과 자(子)의 합성글자로, 아들이 노인을 업고 있는 모양
즉 아들이 노인(부모)를 잘 공양한다는 뜻.
The'hyo' idea mentioned in literature of history
1. 'hyo' idea of 'Gochosun' era
It was Dangoon (The first king of gochosun era) period when the teaching of 'hyo' appeared at first as formal system. Our ancestors had a high opinion that Dangoon is the son of heaven and they are grandchildren of heaven. Dangoon ruled his people with a divine virtue and so they were happy.
According to Dangoon's teaching written in his section of a history book -'gyuwonsahwa', He said that
" You can live a life thanks to your parent, they came from the heaven, so you have to respect them and the heaven. When the idea spread all over country, It can be called 'hyo'"
Refering to his word, our parent came from the heaven and they will go back to the heaven when they pass away. So 'hyo' is devotion to our origin we came from
2. 'hyo' idea of 'the three kingdoms' era
'Hyo' was emphasized as a policy during 'the three kingdoms' era
(1) In case of silla- one of the kingdoms, according to 'jeungbomoonheonbigo'(a history book of 'silla'), 'kyungduk' king gave a house, a lot of lands and three hundred rice bags to people had a great devotion to their parents and also according to 'samgooksagi', silla 'nulji' king thought that he has to show mercy to his people not only when they are in a poor situation but also when they are not. So every year the king gave a great party to old men without dependents in his palace. In the party the king had a dinner with the old men and at the end of the party he gave grains and silks to them - Each quantity was various according to their age.
(2) In case of 'gogooryo'- another of the kingdoms, according to 'moonheonbigo', 'yuri' king of 'gogooryo' gave subsistence goods to old widowers , old widows, old men without offspring and old men who was badly off. So does the first king of 'gogooryo'
(3) 'Moonheonbigo' says that 'bee-ryu' king of 'baekje'(the rest of the kingdoms) carried out a social policy that supported poor old men. Also, the last king 'yija' of 'baekje' was so faithful to his parent that he's called as 'haedong juengja' means the best son of the country.
(4) 'tongil silla'- the era after the unity of three kingdoms
* Combination of the 'silla' family system and confucian 'hyo' idea
'silla' founded the national institute of education after the unity of kingdoms, and in the 8th century, 'kyungduk' king changed its names from 'gookhak' to 'taehakgam' and made the course of the education as three parts and also he selected the important chinese scripture 'hyogyung' of 'hyo' idea as the common subject of three parts, so the importance of 'hyo' was embossed. but cause the family system of the times was different from chinese one and they had thier own family ethics came from traditional ancestor worship, the knowledge of confucian 'hyo' idea was not the practice of the confucian 'hyo' ethics. The family ethics was influenced by buddhism rather than confucianism until 'koryo' era.
* Buddhism originated with 'hyo' idea
As one of ten saints in 'silla' and one of three saints in 'silla' buddhism, 'adohwasang' who introduced buddhism to 'silla' became a buddhist by his mother from 'gogooryu'. When he was 16 years old, he went to china and met his father. After he studied buddhism there, he came back to his mother. and when buddhism was not popular in his country-'gogooryo', he also went to 'silla' to spread buddhism all over the country in obedience to his mother's wish. Following his mother's wish, he performed the tough mission, so he deserved a word of praise 'a real devoted son'. Because the buddhism was introduced to 'silla' by a filial son like 'ado', the buddhism of 'silla' was originated with 'hyo'.
* 'hyo' of 'won-gwang' and 'jajang'
In the 'jinpyung' period, an old buddhist priest 'won-gwang' gave a lesson 'sesokohgye'(it means five promise) to two young men(guisan and hang) who sought the precept that guide their life. The teachings are '事君以忠' (loyally serve your king) '事親以孝' (Devote to your parent) '交友以信' (Trust your friends) '臨戰無退' (Do not retreat when you enter a war) '殺生有擇' (Do not kill a living thing rashly), in his teachings, he emph,,,,,asized that people have to devote to one's parent. Also in the 'jinpyung' period and 'sundok' period, another old buddhist 'jajang' entered a buddhist priesthood because before he was born, his parent became a believer in buddhism, they swore that if they have a son, they will make him a buddhist priest. and he make his house the buddhist temple(wonnyungsa). this story has many points in common with the story about an buddhist 'sinhyo'- he had a great devotion to his mother, and after she passed away, he make his house the buddhist temple(Hyogawon).
* 'Yisangdaesa' and 'hwaumkyung'
According to 'samgookyusa', a great buddhist priest 'yisangdaesa' taught 'hwaumkyung'(buddist scripture) to his student 'Jinjung', so he can made Jinjung's mother go to heaven. Jinjung's mother knew his son can't leave home to buddhism cause he have to support his old mother. so she said that
" It is hard to experience spiritual awakening in buddhsim, but the life is short. If you enter the buddhism after I died, you will be too late. Don't hesitate to leave home. If I am an obstacle to your awakening, I can't help falling into the hell. so no matter how you devote to me, it is not real filial. If you want to be a really filial son, leave home and enter buddhism without hesitation.
She urged him to enter buddhism, and so he did. During he studied buddhism, he heard that his mother passed away, he at once practiced Zen meditation through seven days, and also his teacher 'Yisang' taught 'hwaumgyung' to his three thousand students praying Jinjung's mother may rest in peace.
* The filial mind of 'Seolchong'
In three kingdoms era, there were a lot of buddhist living their home except for the buddhist priests leaving home. 'Sabok'-one of the ten 'silla' saints , After his mother passed away, with 'wonhyo' he went to the holy underground carrying his mother's body on his back, and also 'Seolchong' devoted to his father 'Wonhyo'(a great buddhist priest) living near his father's temple. After he passed away, he made his father's statue and installed his ashes into the temple. because he showed a great devotion, the head of the statue turned to his son.
3. Hyo of the Koryo dynasty
Koryo dynasty recommended practice of Confucian Hyo ethics with strengthening Confucian education and giving recognition for filial conduct through a commendation policy, but both most of common people and the governing classes generally conducted the Buddhistic mourning custom.
As you can see in the <<History of three countries>> which are called Samgukyusa in Korean, you can recognize how important Hyo was among the people when you see there are so many anecdotes about filial conduct in the tales which are filling a large part of that book.
* Wang-Gun, the first King of the Koryo dynasty
He is famous for morality with which he governed a country. He was a very good son to his parents, tried to build up national power, respected an older person, and tried to promote brotherly love. Therefore he chose Hyo as a basis of government since having established a nation.
* Sung-Jong
Wang-Gun's spirit began to take shape after 80 years later when it was the Sung-Jong's Period. Sung-Jong said to all people through a writ of appointment, "In governing a country, there is the most important thing above all, it's Hyo. Hyo is more fundamental than any other thing. Hyo is the official discipline in everything, and the root of the good." He also emphasized that the love for parents is a way of respecting the older person. So he showed an example to all of common people by giving the older people who were older than 80 ages many articles.
He also assign doctors of Chinese classics to 12 mok which was an administrative district of Koryo, and said to all people through a writ of appointment, "Through combining competence with morality to serve King is the beginning of allegiance, throughss rising in the world and winning fame to make parents famous is the end of Hyo" to recommend both allegiance and Hyo positively.
* Mun-Jong & In-Jong
Mun-Jong and his wife, whenever they visited the provinces, got dutiful children, dutiful daughter-in-laws, and faithful wives of the provinces together to award prizes to them and encourage them. They also held a party for the older people. In-Jong recommended filial piety positively through a writ of appointment, and ordered to punish an unfilial child severely. He also enhanced filial duty very much by publishing in large quantities and spreading evenly <<the Analects of Confucius>>, <<the Book of Filial Duty>>
* Ui-cheon
Ui-cheon, who was a Buddhist priest of attainment of divine enlightenment, said to people in his book <<Kangranbunkyngbalsa>>, "It goes without saying that great mercy needs to love, great Hyo needs friendliness." Through saying this, he told us the real meaning of Hyo and a vast of a sin of unfilial behavior, and he emphasized doing Hyo brings good luck.
* Hyun-Jong
Hyun-Jong said to people in <an epitaph of realization>, "Repaying for parents' affection and a visiting all Buddha memorial hall are really beaytiful things." Choi Chugsun also said to people in the same epitaph, "Hyo is the most important thing in both Confucianism and Buddhism, an exceeding virtue of Hyo is very cordial."
* A system of awarding a prize for filial conduct
Koryo dynasty recommended a system of awarding a prize for filial conduct positively. The government ordered local authorities to find dutiful children in each province, and with this gave them a prize - wines, fruits, silk goods, or sweet rice dishes - according to a degree of filial conduct, or awarded a prize - reduction of taxes, exemption from draft, freedom from social standing, or promotion, and so on. Jungryer, which commonly is known for the front gate, gate of a dutiful child, or gare of a faithful wife, means exactly the gate of a flag. Jungryer was originally a symbol for controlling a restricted area by fixing a flag. Because of its having such an origin, people painted a pillar red to be able to notice it from a distant place. Government did this for unfilial children to show repentance to their parents.
Koryo dynasty enforced a 'Hyoryumje' in employing a government official, 'Hyoryumje' was a system that employed dutiful people as government officials in a special case. It had been enforced since Han which was one of the Chinese dynasty, in Korea it was enforced in Koryo dynasty.
filial fi li a. 자식의, 자식으로서의, 효도의
* Publishing book of filial conduct
Book of filial conduct was published by Kwonbo in the late Koryo dynasty. This book was the first book to get tales of filial conducts together. Government made children sing and memorize this to enhance filial piety.
4. Hyo of the Chosun dynasty
* Reorganization as Confucian Hyo
Chosun dynasty enforced Confucian policy in which Sung Confucianism worked in a central role at the same time of the founding of a country to change national policy and people's mode of living into Confucian mode. Song's Sung Confucianism which had entered Koryo in the late danasty made its exclusive attitude about Buddhism clear contrary to former Confucianism.
Sung Confucianism was most interested in improving and practicing a Confucian celebration to emphasize a Confucian filial conduct, to deny a Buddhistic filial conduct. The representative result was a publishing etiquette book called <<Jujagarye>>. The intention making all ceremonial occasions done by a family which had a family mortuary tablet in that book was to change a Buddhistic filial conduct into a Confucian filial conduct.
* Popularization of <<Jujagarye>>
So intellectuals who had been interested in Sung Confucianism from the late Koryo dynasty practiced Confucian Hyo not only in the area of politics but also in family life. They popularized <<Jujagarye>> and published <<book of filial conduct>> which was including Confucian Hyo as part of that efforts.
*Publication of many books that deal with the thought of hyo.
'samgangohryun' was systematized as a political and social regulation of life. And thanks to the development of the art of printing and to the improvement of culture, the popularization of the thought of hyo was spread rapidly.
The thought of hyo was generalized more and more as a social enlightenment ideology, and a lot of books was published lively as a textbook for wide propagation of hyo.
specially, Sejong the Great ordered editor 'selsun' to edit books about hyo in his 10th yr after coronation as a plan to heighten the spirit of filial piety and brotherly love, to thicken the manners and custom. And in the Sejong's academic society he gave the crowd of retainers like 'byengelang' an instruction to distribute widely the books about hyo like <<hyohaenglock>> for the public to read and learn it in everyday life.
The books about hyo which is published in 'Josun' dynasty is <<samganghaengsildo>> <<iryunhaengsildo>> <<samgangrock>> so on. Particularly <<dongmongsunsub>> written by 'backsemu' make the manners and behavior of good mind main contents. And it is edited for the children education to take lessons easily in filial behavior as the first textbook of liberal arts in Korea.
*the thought of hyo of 'leehyang' and 'leelee' who is the representative Sung Confucianism scholar in Josun dynasty.
Hyo of 'Leehyang'
Leehyang is bereaved of his father only when he is 7 months old. Later he regards that as unfilial behaviors, and when he is 12 years old he laments that he can't serve his parents with reading one sentence in the book <<nonye>>, which sentence is like the following, "when you enter somewhere you do your best in filial piety and when you go out you should honor"
He make the study of the book <<hyogyeng>> the first route to learning. The preceding part is same in teaching descendants. A phrase quoted from 'Kimsungil' the disciple of 'Leehyang' is like this, "When Leehyang teaches his offspring he always teaches <<hyogyeng>> and <<sohack>> at the first time, so after they understand the meaning of hyo they can learn <<sase>>. Like this he keeps the order and doesn't change the order at random."
He emphasized filial piety and perfect man as the thought of human ethics. In <<mujinyukjoso>> he said that "'Hyo' is the origin of hundreds of behaviors, so even only one bad behavior makes hyo impure. And 'In' is the best of thousands of goodness, so even only one badness makes 'In' impure."
Also in <<susinsibhun>> he says that "when one stays home he should wait on his parents with whole hearts and make ethics right, so always thicken gratitude and love."
And in <<yeanhyangyakmun>> he says "'Hyo' and 'Je' and 'Chung' and 'Sin' is the basis of human justice."
Hyo of Leelee
Leelee was very respectful to his parents from his youth and his brotherly love was deep. When he is 40 yrs old, he presents <<sunghakjibyo>>, in which the core of his thought about making perfect man, family, nation, whole world, to King 'Sunjo' cause he wants the king becomes a saint. And he realizes that the reason of disturbed country lies in the diluted familial mind, so he intends to show the model of practical hyo. Afterwards he lives with all his kindred in 'chenggedang' and writes <<donggegaesa>> in which he deals with what one has not to do and has to do.
The law of propriety of Leelee
The attitude when Leelee faces his second mother isn't different from when he faces his true mother, and he and his wife bow to each other. Such a behavioral model that follows propriety make the people who live in that district very courteous and polite. The main contents of the book <<donggegaesa>> is that brother should love deeply each other without greed because they are born from one parent, that one should respect to his parent and hold memorial service to pray for the repose of his ancestors for the delight of spirits, that be courteous and respectful to elders, that husband should think much of his wife and the wife should esteem her husband, and so on.
The moral principle that Leelee emphasized the most in this book is hyo. In addition, <<gekmongyogel>>, which is written for children's education, also put a great emphasis on the hyo.
what is more, he punished the unfilial child. Namely, he made the unfilial child punished by the government office and later he expelled the criminal not to join the familial society.
문헌에 나타나는 시대별 효사상
1. 고조선의 효 사상
한국에서 형식적 체계로써 효의 가르침이 처음 나타나게 된 것은 단군 때의 일이다.
우리 조상들은 단군이 하느님의 자손이고 그들 자신을 천손이라고 자부하였다. 단군은 신성한 덕으로써 정치를 행하여 민족의 생활이 행복하였다.
<<규원사화>> 안군기에 나오는 단군의 가르침에 따르면,
"네가 사는 것은 부모가 있기 때문이요, 부모는 하늘로부터 내려왔으니, 오직 너의 부모를 공경하고 이에 능히 하늘을 공경하여 나라 안에 미치면 이것이 곧 충효이다."
라고 되어 있다.
이에 의하면 곧 부모는 하늘에서 내려와 살다가 다시 하늘로 돌아가는 것이다. 그러므로 부모를 정성껏 모시는 것은 우리가 태어난 근본을 섬기는 효라 할 수 있다.
2. 삼국시대의 효 사상
삼국시대 때부터는 정책적으로도 효가 크게 강조되기 시작하였다.
(1)신라에서는 <<증보문헌비고>>를 보면 신라 경덕왕은 효행이 두드러진 사람에게 조곡 3백석을 내리고, 집과 전답을 하사하여 사회적으로 크게 표창하였다는 기록이 있다.
또한 <<삼국사기>>를 보면 신라의 눌지왕은 나라가 어려운 지경에 처했을 때만 백성들에게 자비를 베풀 것이 아니라 평소에도 불쌍한 백성들을 돌보아야겠다고 마음먹고, 해마다 전국 각지의 무의탁 노인들을 불러모아 남당(南堂) 뜰에서 거대한 양로연을 베풀었다. 그 때는 눌지왕도 친히 노인들과 함께 어울려 식사를 하고 잔치가 끝날 무렵 노인들에게 곡물과 비단을 나이에 따라 분량을 달리하여 나누어 주었다.
(2)고구려의 경우 <<문헌비고>>에 의하면 고구려의 유리왕은 늙은 홀아비와 과부, 자식없는 노인, 스스로 생계를 꾸려나갈 수 없는 노인들에게 생활을 해나가는데 필요로 하는 물자를 하사해 주었다. 또한 고구려의 태조도 늙은 홀아비와 과부, 자식없는 노인, 경제력이 없는 노인에게 의식을 지급하였다.
(3)백제의 비류왕도 불우한 노인들을 대상으로 하는 구빈정책을 실시했음을 <<문헌비고>>가 상세히 전하고 있다. 또한 백제의 마지막 왕이었던 의자왕은 처음에는 '해동(海東)의 증자(曾子)'라고 불릴 정도로 효행이 매우 높았다.
(4)통일 신라
*신라 가족제도와 유교적 효사상의 접목
신라는 통일 이후 유교경전을 가르치는 국학을 설치하였는데 8세기 경덕왕 때에는 이를 태학감으로 개칭하면서 교과내용을 3과로 나누어 구성하였고, 그 중 효사상의 중심 경전인 <<효경>> 을 3과의 공통 필수과목으로 채택함으로써 그 중요성이 크게 인식되었다. 그러나 삼국시대의 가족제도는 중국의 가족제도와 다르고, 전통적인 조상 숭배신앙으로부터 발전한 가족윤리가 존재했기 때문에 유교적 효사상에 대한 지식이 곧 유교적 효윤리의 실천을 의미하는 것은 아니었다. 오히려 고려시대까지의 가족윤리에 직접적인 영향을 미친 것은 불교였다.
*효로써 시작된 불교
신라의 十聖 중의 한 사람이며, 불교를 흥하게 한 三聖 중의 한 사람으로서 신라에 최초로 불교를 전한 我道和尙은 고구려 여인인 어머니에 의하여 일찍이 출가하였다. 16세 때에 중국으로 가서 魏人인 그 아버지를 찾아본 다음 거기서 불법을 공부하고 다시 어머니에게로 돌아왔다. 그는 다시 어머니의 말에 따라서 아직 고구려에도 불교가 잘 알려져 있지 않은 당시에 신라로 넘어와 많은 어려움을 겪으면서 신라불교의 터를 열어 놓았다. 아도는 어머니의 말씀에 순종하여 어려운 구도의 길을 수행했으니 진정한 효자라고 할 수 있다. 그와 같은 효자 아도에 의하여 비로소 신라에 불교가 전해졌으니 결국 신라의 불교는 효로써 시작되었다고 할 수 있다.
*고승圓光과 慈藏의 효
그 뒤 진평왕대의 고승 圓光은 평생을 지킬 가르침을 구하는 두 젊은이(貴山과 項)에게 世俗五戒를 주었다. 事君以忠, 事親以孝, 交友以信, 臨戰無退, 殺生有擇이 그것인데 여기서 어버이에게 효도할 것을 강조하고 있다. 또한 진평.선덕왕대의 고승 慈藏은 그가 태어나기 전에 일찍이 그의 부모가 삼보에 귀의하여, 아들을 낳게 되면 훌륭한 불자가 되게 하겠다고 서원한 바에 따라 입산하였다. 그리고 그 집을 절(元寧寺)로 삼았다. 이것은 지극한 효성으로 다리 살을 베어서 노모를 봉양하였던 효자 信孝거사가 그 어머니의 사후에 출가하고 그 집을 절(孝家院)로 삼은 것과 유사하다.
*義湘대사와 화엄경
<<삼국유사>>에 보면 義湘대사는 그 제자 眞定의 돌아가신 어머니를 위하여 화엄경을 강설하여 하늘에 낳게 하였다는 기록이 있다. 진정법사의 어머니는 의지할 데 없는 늙은 자신으로 인하여 아들이 출가하지 못하는 것을 알고는,
"불법은 만나기 어려운데 인생은 너무나 빠르다. 내가 죽은 뒤에 출가하면 늦어지니 머뭇거리지 말고 속히 가거라. 내가 너의 출가에 방해가 된다면 나는 필시 지옥에 떨어질 것이므로 네가 내 곁에서 아무리 잘 봉양한다 해도 어찌 그것이 효라고 하겠느냐. 네가 참으로 효도하려거든 내 걱정은 조금도 하지말고 어서 떠나도록 해라." 라고 하여 아들을 재촉해서 끝내 수도의 길을 나서게 했다. 의상문하의 十大德의 하나였던 眞定 은 그 노모의 성화같은 재촉으로 출가하여 수학 도중에 어머니의 부음을 듣고는 곧 가부좌하여 7일 동안을 선정에 들었다가 일어나자 그 스승 의상은 그 망모의 명복을 위하여 3천 제자 앞에서 약 90일간 화엄경을 강의하였다는 것이다.
*설총의 효심
삼국시대에 출가한 스님 이외에 집에 거주하면서 효를 실행한 불자는 더욱 많다. 신라十聖의 한 사람인 蛇福은 그 어머니가 죽자 원효법사의 도움을 받아 장지에 이르러 풀뿌리 밑에 전개된 華藏세계에 어머니의 시체를 업고 들어갔다고 한다. 이것은 홀어머니에게서 아비없이 태어났던 그의 효심이 華藏莊嚴 세계에 어머니를 모시고 간 것으로 볼 수 있다. 그리고 薛聰은 아버지 원효가 거주하던 절 곁에 살면서 가까이 모셨는데, 그 아버지가 입적하자 그 유골의 가루로 塑像을 만들어 분황사에 모시고 정성을 다하였다. 설총의 정성이 지극하였으므로 아버지의 상이 아들쪽으로 머리를 돌렸다고 한다.
3.고려시대의 효
고려는 유교교육을 강화하고 旌表 정책을 통해 효행자들을 표창함으로써 유교적 효윤리의 실천을 권장했으나, 서민들은 물론 지배층에서도 일반적으로는 불교식 상제례를 행했다.
<<삼국유사>>를 보더라도 많은 비중을 차지하고 있는 불교설화 중에서 효행에 관한 일화가 점철되어 있음을 볼 때 효가 얼마나 민간의 일상생활 속에서 중요시되었는가를 알 수 있다.
*태조 왕건
고려 태조 왕건은 덕으로 나라를 다스린 것으로 이름이 높다. 그는 부모에게 효도하고 나라일에 충실하며 어른을 공경하고 형제간에 우애를 돈독히 하는 것을 게을리 하지 않았다. 그러므로 그는 건국 초기부터 효도를 정치의 기본이념으로 삼았다.
*성종
고려가 건국된 지 80여 년 후인 성종 때에 이르러 그러한 태조의 정신은 더욱 구체화되어 나타났다. 성종은 교지를 내려서 " 무릇 나라를 다스림에는 반드시 먼저 근본이 되는 것을 힘써야 하나니, 그 근본이란 효도보다 더함이 없다. 효도는 삼황오제의 본무이며 모든 일의 기강이요 白善의 근원이라"고 하였다. 또한 성종은 부모님께 효도하는 사람은 이웃 노인들을 공경하는 법이라 고 강조하면서 80세 이상 되는 노인을 전국적으로 조사하여 그들에게 많은 물품을 하사함으로써 경로사상을 온 백성에게 시범하였다.
또한 성종은 12목에 경학박사를 두게 한 다음 교를 내려 말하는 가운데 "재능과 인격을 겸비하여 임금을 섬김은 忠의 시작이요, 입신양명하여 부모를 드러냄은 효의 終이라"하고 "경학과 효제에 뛰어난 사람들을 보고해 올리라"고 하여 충과 효를 아울러 적극 권장하였다.
*문종과 인종
문종과 그 왕후는 지방에 행차할 때마다 그 지방의 효자, 효부와 열녀 등을 한자리에 불러 모아놓고 많은 상을 내려서 그들을 격려하였으며, 노인들을 초청하여 큰 잔치를 베풀곤 하였다. 인종은 교지를 내려 효도를 적극 권장하였을 뿐 아니라 불효막심한 자식들은 엄중하게 다스리도록 하 명하기도 하였다. 또한 인종은 <<효경>>과 <<논어>>를 대량으로 간행하여 전국적으로 골고루 보급시킴으로써 효도정신을 크게 선양하였다.
*의천
大覺국사 '義天'은 그의 <<講蘭盆經發辭>>에서, "큰 자비는 사랑하지 아니함이 없으며 큰 효는 친하지 아니함이 없다." 라고 하여 효의 참뜻과 불효죄의 막대함을 이야기하고 효를 행하면 복이 더없이 크다는 것을 간결하고 강조하고 있다.
*현종
고려 현종은 <<현화사비문>>에서, "양친의 자애에 보답하고 모든 부처님의 서원에 응하는 것은 얼마나 아름다운 일인가" 라고 하였으며, 蔡忠順도 같은 비문에서, "유교와 불교의 二門은 모두 효를 최고로 한다고 할 것이니, 효의 지극한 덕은 두터운 것이다"라고 말하고 있다.
*효행자 표창제도
고려왕조는 효행자를 표창하는 제도를 강력히 추진하였다. 조정에서는 지방관료들로 하여금 해당지방의 효행자를 조사, 보고하도록 하였으며, 그에따라 보고된 효자들에게는 그 효행정도의 차이에 따라 술과 과일이나 비단 또는 약식 등의 푸짐한 상품을 내리기도 하고, 혹은 조세의 감면이나 부역의 면제 그리고 정표, 정려 또는 신분상의 해방이나 승진 등 매우 융숭한 포상을 하였다. 흔히 정문, 효자문, 열녀문이라고 불려지는 '旌閭'는 한자가 가진 뜻을 그대로 풀이하자면 '깃발을 꽂는 문'이라는 의미이다. 원래 '정려'는 금지구역에 깃발을 꽂아두고 통제하기 위한 상징물이었다. 그런 기원을 가졌기 때문에 먼 곳에서도 알아보기 쉽게 하기 위하여 기둥을 붉게 칠하였고, 건축물이 없이 문만 있는 경우는 '홍살문'이라하여 역시 붉게 칠한 문을 세웠다. 나라에서 이런 '정려'를 내린 것은 효도하지 못한 사람들이 보고 뉘우쳐서 효도하게 하기 위함이었다.
고려왕조는 관리채용제도에 있어서도 '孝廉制'를 실시하여 효성이 지극한 자를 관리로 특별채용하는 제도를 실시했다. '효렴제'는 중국 한나라 때부터 시행해오던 제도인데 우리나라에서는 고려왕조에 이 제도를 실시했다.
*효행록 편찬
고려 말기에는 권보에 의해 <<효행록>>이 편찬되었다. 이 책은 효행설화를 최초로 집대성한 것이라고 할 수 있다. 그리고 아이들에게 노래로 불러 외우도록 하여 효도를 고취하는 자료로 삼았다.
4.조선시대의 효
*유교적 효로의 재편
조선 왕조는 개국과 함께 성리학을 중심으로 한 유교정책을 실시하여 국가 시책과 일반 민중의 생활양식을 모두 주자가례에 의한 유교적 생활방식으로 개혁시켰다. 여말에 들어온 송대 성리학은 이전의 유교와는 달리 불교에 대한 배타적 태도를 명확히 했다.
성리학이 불교적 효행을 부정하고 유교적 효행을 강조하기 위하여 가장 큰 관심을 기울인 것이 유교적 가례의 정비와 실천이었다. 그 대표적인 성과가 <<朱子家禮>>로 불리는 예서의 편찬이다. <<주자가례>>에서 관혼상제 의식이 조상의 위패를 모신 家廟를 중심으로 이루어지도록 한 의도는 바로 불교적 효행을 유교적 효행으로 바꾸려는 것이었다.
*주자가례의 보급
그리하여 고려 말기부터 성리학에 관심을 갖기 시작한 지식인들은 유교적 효사상을 정치이념의 영역뿐만 아니라 가족생활에서도 실천하려고 했다. 그들은 그런 노력의 일환으로 유교적 효사상을 담은 '효행담'을 편찬하고 <<주자가례>>를 보급했다.
*효 사상을 다룬 많은 책들의 간행
'삼강오륜'은 정치적, 사회적 생활 규범으로서 체계화되었고, 인쇄술의 발달과 문화의 향상에 힘입어 효 사상의 보급이 상당히 진정되었다. 효 사상은 사회 교화 이념으로 더욱 일반화되었고 이를 널리 보급하기 위한 교본으로서 많은 책들이 활발하게 간행되었다.
특히 세종은 즉위 10년에 군신들에게 효제의 정신을 높이고 풍속을 두텁게 하는 방안으로 경연에서 변계량 등 군신들에게 "<<효행록>> 같은 서적을 널리 배포해서 국민들이 일상 생활에서 보고 익히도록 하는 것이 좋겠다"고 하여 직제학 '설순'에게 편찬을 지시하였다.
조선 시대 편찬된 효행서로는 <<삼감행실도>> <<이륜행실도>> <<삼강록>> 등이 있다. 특히 숙종의 서문과 송시열의 발문이 붙은 박세무의 <<동몽선습>>은 예의와 착한 심성의 행실을 중심 내용으로 하고 있으며 어린이 교육을 위한 우리나라 최초의 교양 교과서로서 효행을 쉽게 배울 수 있도록 하기 위하여 간행되었다.
*조선시대 대표적인 성리학자인 퇴계 이황과 율곡 이이의 효사상
퇴계의 효
퇴계는 태어난 지 일곱 달만에 아버지를 여의었다. 뒷날 퇴계는 이를 자신의 불효라 하였거니와 열두살 때 숙부인 李 에게 <<논어>>를 배우면서 그 책의 한 구절인 "들어가면 효도를 다하고 나가면 공경한다"를 읽으며 아버지 모시지 못함을 한탄하였다. 그리고 스스로 경계하여 말하기를 "사람의 아들된 도리가 마땅히 이와 같아야 할 것이다"고 했다.
퇴계는 <<효경>>의 공부를 학문에 들어가는 길로 삼았다. 이것은 자손을 가르침에 있어서도 마찬가지였다. 그의 제자 김성일의 말을 인용하면, 퇴계가 "자손을 가르치는 데는 반드시 <<효경>>과 <<소학>> 따위를 먼저 하였다. 그래서 글 뜻을 대강 알게 된 뒤에는 4서를 익히는데, 이렇게 차례를 따랐으며 함부로 뛰어넘지 않았다"고 한다.
그는 인륜사상으로 純孝와 全仁을 강조했다. 그는 <<戊辰六條疏 >>에서 "효는 백 가지행실의 근원이 되는 것이니 한 가지 행실이라도 어그러짐이 있으면 순수한 효가 될 수 없는 것이며, 인은 만 가지 선에 으뜸이 되는 것이니 한 가지의 선이라도 갖추지 못하면 인은 온전한 인이 될 수 없는 것이다"라고 하였다.
또한 퇴계는 <<修身十訓>>의 제 7훈에서 "가정에 머물러 있을 때에는 효를 극진히 하고 悌를 극진히 하여 윤리를 바로 세워나가되, 늘 은혜와 사랑을 돈독히 하여야 한다"고 주장하고 있으며, <<禮安鄕約文>>에서는 "효와 제와 충과 신이 사람으로서 지켜가야 할 도리의 근본이다" 라고 말하고 있다.
율곡의 효
율곡은 어려서부터 부모에 대한 효성이 지극하였으며 형제간에 우애가 돈독하였다. 그의 나이 40이 되던 해 修身, 齊家, 治國, 平天下의 핵심이 들어있는 <<성학집요>>를 선조에게 올려 우선 국왕부터 성군이 될 것을 기대하였다. 그리고 그 당시 백성들의 가정정신이 희박하였기 때문에 총체적 난국을 초래하였다고 보고, 자신부터 효를 실천하는 수범을 보여주려고 하였다. 그리하여 海州 石潭에 가서 '청계당'을 지어 종족을 모두 모아놓고 함께 살면서 경계하여야 할 訓辭(同居誡辭,동거계사)를 지었다.
율곡의 율법,예속
율곡은 서모를 대함에 있어서 친모와 다름없이 하였으며, 출입할 때는 사당에 고하고, 부인과는 서로 맞절을 하며, 측실 이하는 뜰 아래서 절하게 하였다. 그리고 계집종은 중간 안에서 환송하고 사내종은 대문 밖에서 환송케 하였다.
이런 율곡의 예의에 따르는 행실의 모범으로 인하여 처음에 그 지방 해주의 풍속은 아주 투박하였으나 그 후 문풍으로 변하고 예속이 成習되어 비록 우매한 농민이라도 크게 감동하였다고 한다.
계사의 주요 내용은, 형제는 한 부모로부터 태어났으니 재물에 사욕없이 서로 사랑해야 한다는 것과, 부모에게 효도를 극진히 하고 돌아가신 조상에게 제사를 극진히 하여 신령님을 흠향케 해야 한다는 것과, 한 집안의 큰 형수를 공경하고 삼촌을 부모처럼 모시고 사촌형제는 형제처럼 지내야 한다는 것 그리고 어른에게 공경과 질서를 다해야 한다는 것과, 어버이는 자녀를 사랑하고 자식은 부모에게 효도하며, 남편은 아내를 소중히 여기고 아내는 남편을 존중하며, 어진 일은 다투어 하고 서운한 일은 참으면 화한 기운이 집안에 돌게 된다는 것이다.
많은 종족을 모아놓고 모범적인 가정교육을 실천하려고 만든 이 계사에서 율곡이 가장 강조하는 덕목은 효이다. 이런 점은 율곡의 저서 곳곳에서 발견된다. 어린이들의 교육을 위해 만든 <<擊蒙要訣>>에서도 효를 매우 강조한다.
격몽요결 후미는 별도로 제의를 붙였는데 시대적으로 효를 생활화하고 조상숭배 정신을 갖기 위하여 배려한 것이다.
<<社倉契約束>>
또한 율곡은 <<社倉契約束>>에서는 부모에게 불효하거나 부모를 구타하거나 부모를 떠밀어 넘어뜨리는 행위를 대과악이라고 하여 처벌하고 있다. 그러나 私刑을 함부로 자행하는 것이 아니라 우선 契에서는 범인을 관청에 고발하여 처벌을 받게 하고, 그 후에 계에서 제명하고 대화도 주고받지 않도록 하였다.
그리고 부모에게 낯을 붉히며 대드는 행위, 순종하지 않는 행위, 봉양하지 않는 행위, 제사를 엄숙하게 지내지 않는 행위를 할 시에는 그자를 불러다가 많은 사람 앞에서 꾸짖고, 뜰에 세워 놓거나 따로 앉혀 놓았다. 또한 부모 앞에서 단정하게 앉지 않고 걸터 앉거나, 소나 말을 타고 가다가 내리지 않는 행위도 그 사람을 불러다가 여러 사람 앞에서 꾸짖도록 하였다. 그러나 만일 불복하고 개과할 뜻을 보이지 않으면 관청에 고발하여 죄를 다스리도록 하였다.
Hyo(filial piety) in many religions of Korea
Filial piety of Confucianism
Filial piety as an essential ideology of a nation
It is supposed that the reason why a letter " 孝(which means filial piety in Chinese)" didn't appear in inscriptions on bones and tortoise carapaces is that the concept of filial piety had not been formed yet by Joo Kingdom. It was not until Joo Kingdom that the letter "孝"often appeared in documents. Hu-shin said in <Sul-Moon-Hea-Ja>, 'This letter, "孝(Hyo)" means someone attends his parents and a letter "子(which means offspring in Chinese)" fills up the omission of the letter "老(which means the old in Chinese)". And the letter "子" supports a letter "老".' . The original meaning of this letter is respect for the old, that is, the object is not limited to family members in a direct line. But after that <the Book of Odes> <the Scripture of Documents> <the Analects of Confucius> <the Discourses of Mencius> an object of filial piety narrowed to family members in a direct line and "敬(which means respect in Chinese)" and "恒(which means always in Chinese)" became the essence of filial piety.
That is, filial piety was the soul of Korea and China. The culture of Korea and that of China are the culture of filial piety. And it can be said that a nation, the public, family and an individual base existence and peace of every all on filial piety.
Filial piety as order of Confucianism
The ideology which made Chinese basic filial society was teaching of Confucius and Mencius, namely Confucianism. Confucianism accounts for the five principles of morality and the five constant virtues. The five principles of morality include sovereign and subject, father and son, husband and wife, brothers, and friends. The five constant virtues include perfect virtue, justice, courtesy, intelligence and confidence. After the five principles of morality match the five constant virtues they complete morality, and the five constant virtues are the main problem of Confucianism. Moreover, these five constant virtues come in the first letter "仁(perfect virtue)"and it is said that Confucianism is completed by this letter.
Filial piety as the essence of perfect virtue
A letter "仁(perfect virtue)" means there are two persons. It is said in <Sul-Moon-Hea-Ja> "perfect virtue is "親(intimacy) and implies two persons". In <Ye-Gee>, it is said "Love others with perfect virtue", in <The Analects of Confucius>, "filial piety and respect are essence of perfect virtue" and in <the Discourses of Mencius> "perfect virtue is love and respect for parents". Perfect virtue is explained as many things but it is sure that intimacy between persons is perfect virtue and intimacy starts from the love between parents and offspring. This is filial piety. That is, filial piety is intimacy from offspring to parents.
Hyo in Buddhism.
¶In the period of three kingdoms which consist of Sinra, Kokurye, and Paekje, Buddhism came from China. After that Buddhism has been a cental ideology in the fields of Politics, Culture and Education. Sriptures of Buddhism emphasizes equally Hyo because Hyo has been the center of morality, Politics, and Education.
Buddhism teaches people should apolozise a favor of their parents. In any religion, the concept of obedience to his parents is the same ideology of Hyo.
As Buddhism enters Korea, the scriptures of Hyo also spred around our country such as Confucianism. Hyo has been more important sharing with the original Hyo idea. In the era of King Jinpyung when Saesok-5-Gye by Wongwang was a moral principle, Hwarang should respect his King, obey his parents, make good terms with his friends, kill living things carefully, and never retreat in the battle. This is the same concept of confucianism.
Scripture of Buddhism(Gwanmujangsukyung) in unification Sinra says filial piety is the first thing to do in this world and the virtue of parents is more important than that of Buddhism.
According to this ideology, King Sinmun in Sinra made 'Gameunsa' in the East Coast which means the appreciation about his parents, Kindaesung who was the premier in King Kyungduk made Sukboolsa(Sukgoolam) and Boolkooksa. Of course, besides kings and the nobility all the people had the concept of Hyo.
A lesson of dry bone by Buddha
When Buddha was alive and saw a thin bone piles walking with his pupils, he taught such like that lifting the bone,
"Divide this pile of dry bone into two. If it is for man, then it is heavy, if it is for woman then it is light. Because woman bleeds a lot and give the breast to a child so much, her bone is dark and light. This expresses mother's virtue which gives her blood and milk for her child.
Hyo of Buddhism as a parallel morality
There are always a virtue of parents and the Hyo of their parents in the Buddhism. Ethics of buddhism is not the upper and lower side's morals and not control & obey but a parallel virtue which is equally the same, 'Parallel virtue'. This comes from a concept of 'il-ye-pyung-deug'. Besides in the Buddhism, everybody has a nature of Buddha '一切衆生 悉有佛性'(il-juk-Bool-sang Sil-yoo-Bool-Sang) says parents & children, husband &wife, and God & beggar is the same Mirukbool and 當來佛(Dang-Rqae-Bool). Therefore upper and lower is not important. Family morality and Hyo came from this basic idea.
Practical morality -Virtue
It's not severe expression to sat that the practical morality of Buddhism is from virtue to virtue. The idea of repayment of kindness in India was transmitted to China and became virtue of Chinese Buddhism and was spreaded to the idea of repayment. Though it's not sure those concepts are the same, it is true the idea of repayment in equality was used the ethics of the upper and lower sides in feudalism. However, the true concept of virtue in Buddhism is in the side of equality, not the absolute social standing. It was a mutual repayment that came from the spontaneous gratitude of kindnes.
To know the virtue is the basis of Buddhism. The person who doesn't now the virtue is not a man, is under a beast. Beasts know the virtue and gratitude.
The virtue of Buddhism is not only that of parents but also four kinds of virtues. The fundamental of it is the virtue of parents. The Hyo of Buddhism is an action of gratitude about the virtue of parents.
'Hyo-Gyung-Jun' is an old book which says the virtue of parents and love and charity of a mother. It is a character of Buddhism to emphasize virtue. It is not the enforcement, is the naturally transmission to the descendants to give Hyo to parents.
Hyo in the ideology of Relationship
The Hyo of Buddism is based on the concept that the responsibility in this world is on his own. Then, the responsibility of choice of parents is not in the parents, it is in the children,. This concept is unigue in Buddhism. Therefore the Hyo in Buddhism is in the relation of worship. Hyo, of course, is the action of children's repayment, but it is the morals of love and care of parents. This ideology of Hyo is peculiar and have impacts on human life.
우리나라의 여러 종교에서 나타난 효
1.불교의 효사상
우리 나라가 신라, 고구려, 백제 이렇게 세 나라로 구성된 삼국시대 때 불교는 중국으로부터 들어왔다. 이후 불교는 고려 시대에 이르기까지 정치와 문화와 교육의 중심 사상을 이루어왔다. 중국에는 원래 유교의 효 사상을 덕과 정치와 교육의 중심으로 삼아왔기 때문에 중국 불교도 부모에 대한 효 사상을 담은 불경을 갖추게 되어 불교의 경전은 유교의 효행과 동일하게 읽었거나 오히려 효 사상을 더 소중하게 나타내었다.
불교에서도 사람은 반드시 어버이 은공을 알아야 된다고 가르친다. 어느 종교이건, 자녀가 부모님께 효도하여야 한다고 가르치고 있는 것은 똑같은 효행사상이다.
우리 나라에 불교가 들어오면서 유교와 마찬가지로 효에 관한 경전이 우리나라에 전파되었다. 원래부터 우리 겨레가 지닌 효도사상과 불교의 효 사상이 함께 어우려져서 효행을 더욱 소중하게 다져 왔다. 신라의 진평왕 때에는 화랑들이 원광법사의 세속 오계를 덕목 으로 삼았었는데 여기에 보면, 충성으로 임금을 받들고, 효도로서 부모님을 섬기며, 신의로서 벗과 사귀고, 생명을 가리어 죽이고 전쟁에서 물러서지 말라는 교훈이 있다. 이는 유교의 교훈과 같다.
통일신라 때의 불경(관무장수경)에는 부모에게 효행하는 것이 바른길 가운데 으뜸이라고 하였으며 만일 부모님이 아니 계시면 태어나고 길러짐의 인연을 갖지 못한다 하고, 부모님 은혜를 부처의 은혜보다 더 중하다고 가르쳤다.
이러한 불교의 효 사상에 따라 신라의 신문왕은 부왕의 명복 밀기 위하여 동해변에 부모님 은혜에 감사한다는 뜻으로 감은사를 세웠고, 경덕왕 때의 재상 김대성은 부모를 위하여 석불사(석굴암)와 불국사를 세웠습니다. 물론 그 시대는 왕이나 귀족뿐만 아니라 모든 국민이 효도해야 된다는 정신이 높았었다.
석가모니의 마른뼈의 교훈
석가모니가 살아 있을 때, 그 제자들과 함께 길을 가다가 사람들이 죽으면 그 시체를 버리던 곳에 이르러 뼈만 앙상하게 쌓인 것을 보고 그 뼈를 집어 들고 다음과 같이 가르쳤습니다.
네가 이제 이 한 무더기의 마른 뼈를 가지고 둘로 나누어 보아라. 만일 남자의 뼈라면 희고 무거을 것이며, 만일 여자의 뼈라면 검고 가벼을 것이다. 왜냐하면 여자는 자녀를 낳고 키움에 있어 한번 아이를 낳을 때 마다 많은 피를 흘리며 많은 젖을 먹인 까닭으로 뼈가 검고 가벼우 니라.<석가모니>
어머니는 자녀를 위하여 자기의 피와 젖을 쏟았기 때문이라는 어머니 은혜를 풀이한 교훈입니다.
수평적 도덕으로써의 불교의 효
불교의 효에는 항상 부모의 자애로운 은혜가 설해지고 그에 대한 자식의 효가 설해졌다. 불교의 윤리는 신분적인 상하의 윤리가 아니고 지배복종의 관계가 아닌, 양쪽이 평등하게 인간적인 입장에서 관계 맺고 있는 수평의 도덕이기 때문이다. 이것은 불교의 一如平等의 사상에서 온 것이다. 더구나 불교는 '一切衆生 悉有佛性'이라 하여 모든 사람은 부처가 되는 불성을 갖고 있어, 부모와 자식, 남편과 아내, 나아가 천자나 거지가 똑같이 미래불이고, 當來佛이라고 본다. 그러므로 사람의 모든 관계가 높고 낮음의 관계가 아니다. 이 근본적 사고에서 가족윤리가 나오기도 하고 효가 쓰여지기도 한다.
실천윤리 - 은혜
불교의 실천윤리는 은혜로 시작하여 은혜로 끝난다고 해도 과언이 아니다.
인도불교의 보은사상이 중국에 전래되어 중국불교의 은혜가 되고 보은사상으로 전개해 나간다. 다만 중국불교의 보은이 인도불교의 보은과 같은지에 대해서는 의문이지만, 평등의 입장 에 선 보은사상이 봉건사회 밑에서 강력한 봉건적인 상하의 윤리로 이용된 된 적이 있었던 것은 사실이다. 그러나 어디까지나 불교의 은혜와 보은의 본뜻은 평등의 입장이지, 일방적인 위에서의 권력, 압력에 의한 것도 아니고 상하존비의 신분적 계급에서 온 것도 아니었다. 그것은 서로 상대의 은혜를 알고 그에 대한 보은이었다.
참으로 은혜를 아는 것은 불도의 근본이다. 은혜를 모르는 자는 사람이 아니라 축생 이하라고 한다. 축생들도 은혜를 알고 보은을 하기 때문이다.
불교에서 은혜라 하면 단지 부모의 은헤만이 아니라 네 가지 은혜를 설한다. 하지만 그 근본은 역시 부모의 은혜이다. 불교의 효는 부모의 은혜에 대한 감사와 보은의 행위이다.
효경전이라고 불리는 것은 대부분 부모의 양육의 은혜를 설하고, 어머니가 아들을 생각하는 사랑과 연민의 정을 서술한 것이다. 은혜를 강조하고 배은과 불효가 지옥에 떨어진다고 서술하는 것이 불교 효의 특징이다. 부모의 자식에 대한 자애의 반사작용이 보은이다. 부모로부터 은혜를 강요하는 것이 아니라 부모의 자애가 그대로 자식에게 통하는 곳에 효도로써 봉양하는 행위가 나 타난다.
연기사상에 바탕을 둔 효
불교의 효는 그 밑바닥에 이 세상에 태어난 것은 자신의 전생업의 인연에 따른 것으로 자신에게 책임을 두고, 부모를 골라 그것을 인연으로 해서 태어났다고 한다. 즉 부모가 마음대로 자식을 낳은 것이 아니라 자신이 골라 전생의 업을 因으로, 부모를 緣으로 해서 태어난 것이라고 불교는 설한다. 이는 불교의 독자적 인생관이며 연기사상이다. 그러므로 불교의 효는 어디까지나 서로 예배하는 부처로서의 관계에 선 것이었다. 효란 물론 자식이 부모에 대해 가지는 보은의 사상이고 행위이지만, 한편 이 효는 자식에 대한 부모의 자애와 예경을 의미하는 윤리였다. 이런 효 사상은 불교의 독자적인 것이고 인간의 삶에 커다란 영향을 주고 있다.
유교의 효사상
국가적 핵심사상인 효
'孝'라는 글자가 甲骨文에서 나타나지 않는 것은 殷나라 때 효라는 관념이 아직 형성되지 않았기 때문인 것으로 추측된다. 효라는 글자는 周代에 이르러서야 비로소 문헌에서 자주 보이게 된다. 許愼은 <<說文解字>>에서 이 글자를 "孝는 부모를 모신다는 뜻인데, 老의 생략된 부문에 子가 종속되어 있으며 子가 老를 받들고 있다"고 해설하고 있다. 이 글자의 본래 뜻은 연장자를 존경한다는 의미로, 존경의 범위가 직계친족만으로 한정되지 않았다. 그러나 그 후 <<시경>>, <<서경>>, <<논어>>, <<맹자>> 등에 이르러 효의 행위대상 범위가 직계친족으로 좁혀지고, '敬'과 '恒'이 효행의 본질로 되었다.
이런 효는 한국과 중국에서는 바로 생명이었다. 한국과 중국문화는 효의 문화이며, 국가와 사회, 가족과 개인, 각각의 존재와 안녕질서는 모두 효에 근거한 것이라고 볼 수 있다.
유교적 질서의 효사상
중국의 효 사회를 만들어 낸 사상적 근거는 바로 공맹의 가르침 즉 유교였다. 유교란 한마디로 인륜의 도를 설한 것으로 五倫五常의 도라고 할 수 있다. 군신, 부자, 부부, 형제, 붕우가 오륜이 고 인, 의, 예, 지, 신이 오상이다. 이 오륜과 오상이 서로 배합해서 사람의 도를 성취하는 것으로 이 오상이야말로 유교의 중심문제이다. 더구나 이 오상은 처음의 仁 한 자에 귀결되는 것으로 유교는 이 한 자로써 닦아진다고 말해진다.
인의 근본으로서의 효
仁이란 글자는 두 사람이 있다는 것을 의미한다. <<說文解字>>에는 "인이란 親(애정)이고 사람 둘이 따른다."라고 나와 있다. <<禮記>>에서는 "仁으로써 사람을 사랑하라."고 하고, <<논어>> 학이편에서는 "孝悌는 인의 근본이다."라고 하며, <<맹자>> 고자에서도 "어버이를 사랑하며 아 끼는 것이 인이다."라고 하였다. 유교의 인은 여러 가지로 해석되고 있지만 사람과 사람과의 친애의 정이 인이며, 이 친애의 정은 부모와 자식의 애정에서 시작된다. 이것이 효이다. 자식이 부모에게 대하는 친애의 정이 바로 효인 것이다.
3.동학에 나타난 효 사상
조선사회 말 혼란기의 동학과 효
동학은 조선 왕조 말기 서세동점의 대동란기에 '포덕천하', '광제창생', 즉 천하에 덕을 펴고 널리 민중을 구한다는 깃발을 앞세워 유교와 불교, 선도의 삼도를 하나로 통합한 최제우에 의해 창건되었다.
"지금 세상 사람들은 참으로 딱도 하다. 세상 돌아가는 추세는 알지 못하면서 하늘의 도리와 하늘이 가르치는 도덕에 순종하라고 타이르는 내 말을 마음속으로 그르다고 생각하고, 항간에 모여서는 비방하는 뒷공론이나 일삼으면서 도덕을 따르지 않으려고 하니 한심하고 두려운 일이 아닐 수 없다."
고 하는 최제우의 개탄에서 보이듯 적게는 조선 사회 크게는 전통 한국사회를 지탱해 오던 사상과 정서가 무너지는 시대에 새로운 길을 찾으려 했던 동학은 우리 민족의 고유하고 의로운 정신과 도덕을 되살릴 것을 강조하고 있는데 동학에서 효를 대하는 관점 또한 그것의 연장선상에서 바라보아야 한다.
동학 창시자 최제우의 효
최제우는 당시 조선 사회의 풍토에서 효도할래야 효도할 수 없는 서자 출신이었으나, 그의 저서 <용담유사>나 <동경대전> 곳곳에서 효에 대한 생각을 전하고 있다.
<동경대전> 수덕문 장에서 그는 이렇게 말하고 있다.
"세월의 흐름을 어찌 막을 수 있으랴! 하구 아침에 아버님이 세상을 뜨신다. 외로운 내 나이 열여섯, 아무것도 모르는 어린아이였다. 아버님 평생 아끼시던 사업, 그리고 그 장서와 저서를 모두 화재로 잃었으니, 아! 자식된 몸으로 이같은 풀초함을 어떻게 사죄해야 하리."
The story of filial piety in Korea
1.Story of 'Son sun' - Korean folk song
孫順(손순)이 家貧(가빈)하여 孫順(손순)이 家貧(가빈)하여
與其妻(여기처)로 傭作人家以養母(용작인가이양모)할새
有兒每奪母食(유아매탈모식)이라 順(순)이 謂妻曰(위처왈),
兒奪母食(아탈모식)하니 兒(아)는 可得(가득)이어니와
母難再求(모난재구)라 하고 乃負兒往歸醉山北郊外(내부아왕귀취산북교외)하여
欲埋掘地(욕매굴지)러니 忽有甚奇石鍾(홀유심기석종)이라,
驚怪試撞之(경괴시당지)하니 容可愛(용용가애)라.
妻曰(처왈), 得此奇物(득차기물)은 殆兒之福(태아지복)이니
埋之不可(매지불가)라. 順(순)이 以爲然(이위연)하여
將兒與鍾還家(장아여종환가)하여 懸於梁撞之(현어량당지)라.
王(왕)이 聞鍾聲(문종성)이 淸遠異常而聞其實(청원리상이핵문기실)하고
曰昔(왈석)에 郭巨埋子(곽거매자)엔 天賜金釜(천사금부)러니
今孫順(금손순)이 埋兒(매아)엔 地出石鍾(지출석종)하니
前後符同(전후부동)이라 하고 賜家一區(사가일구)하고 歲給米五十石(세급미오십석)하니라.
A man named Son Soon, who lived in Korea during the Shilla Dynasty(B.C.57∼A.D.935) was poor. He and his wife worked as farm hands on other man's farms while he took a painstaking care of his mother. Now, there was also a child of theirs. He would one snatch food from Son Soon's mother as she was going to eat good and eat it himself. One day Son Soon said to his wife, “Our child snatches food away from my mother whenever she is eating. We can always have another child if we want, but we could never be able to find my mother again.” He then picked up the child and went to the outskirts on the northern side of Chwisan mountain, where he intended to bury the child to bury his son. As he dug up the ground to bury his son, he suddenly discovered a very queer looking stone bell. Feeling surprised and bewildered, he picked up the bell and tapped it to give it a test. It's tingling sound was beautiful and loving. His wife said, “Since acquiring this strange object is due to the good fortune of our
child, burying the child would not be right.” Son Soon thought so too, so he took both the child and the stone bell back home and listened to hear the sound emanating from the bell hung to the girder of his house. The king happened to hear the bell's clear and strange sound. He investigated the facts and hearing them for himself said, “Long ago as a man named Kwak Ko was burying his son in the ground, heaven sent down a kettle made of gold. Now, when Son Soon was burying his son, a stone bell appeared from the earth, so the future and the past have met.” The king granted him a house and 50 sacks of rice every year.
2. Story of 'Sang dok'- Korean folk song
尙德(상덕)은 値年荒疫(치년황려역)하여 父母飢病濱死(부모기병빈사)라
尙德(상덕)이 日夜不解衣(일야불해의)하고 安慰(안위)하니라.
無以爲養(무이위양)이면 則肉食之(즉규비육식지)하고
母發癰症(모발옹증)에 之卽癒(연지즉유)라. 王(왕)이 嘉之(가지)하여
賜賚甚厚(사뢰심후)하고 命旌其門(명정기문)하고 立石紀事(입석기사)하니라.
A man called Sang Dok of the Shilla Dynasty in Korea encountered a year of famine when typhoid fever was rampant. As his parents were going to die of hunger and illness, with utmost sincereity, he did everything he could to give them peace and comfort day and night, even unable to change his own clothes. Furthermore when there came the time when there was nothing for his parents to eat, he sliced off a portion of flesh from his thigh for them to eat his mother got a boil he sucked it and licked her sores until the illness became lessened. The king later heard about this story and came to love him, granting him material rewards as a token of his affection. As an expression of his fondness, he ordered a “red gate” errected in memory of virtuous woman's loyalty and filial piety and a stone monument set up in which the factual details were explaining the event which were engraved.
Mr. Do lived in a very poor house, but his filial piety was extremely great. He sold charcoal to buy meat and never failed to serve the necessary dishes of meat for his mother. One day while hastily returning home late from the market, a kite swooped down snatching the meat away from Mr. Do. He returned home sadly crying and saw that the kite had already dropped the meet at the yard of his house. One day when his mother became ill. She expressed her desire to eat persimmons out of season. Mr. Do was wandering about in a thicket of persimmon trees in search of persimmons to serve his mother. Being unaware that the day was fading to night, when he encountered a tiger blocking the way in front of him. The tiger gestured to Mr. Do to get on him and ride. Mr. Do rode the tiger for some 100Ri until they came to a mountain village, where they found a house and had to spend the night. Not long after arriving, the owner of the house began preparing food for carrying out a sacrificial rites-there were persimmons. Mr. Do, with an excited heart, inquired about the background of the persimmons there in the house and again mentioned his intention. The house owner said that his deceased father, when alive, had liked persimmons very much, so every autumn he gathered 200 of them and put them in a cave to keep. When May came around next year, with the exception of seven or eight that were preserved completely fresh, almost all of them were rotted. However, this year, strange to say he found no less than fifty persimmons were completely preserved fresh. Saying that this is because heaven was greatly impressed by Mr. Do's deep filial piety to his mother, he gave twenty of them to Mr. Do.
Mr. Do expressed his thanks and went outside, where the tiger was still lying down waiting for him to ride him. Mr. Do rode the tiger back to his house and arrived as the rooster crowed at dawn. Later his mother received heaven's order and passed from this world. Mr. Do shed tears of blood.
4.'Pal ban' korean folk song
(1)
幼兒或我(유아혹이아)하면 我心(아심)에 覺喜(각환희)하고
父母(부모)가 嗔怒我(진노아)하면 我心(아심)에 反不甘(반불감)이라.
一喜一不甘(일환희일불감)하니 待兒待父心何懸(대아대부심하현)고.
勸君今日逢親怒(권군금일봉친노)어든 也應將親作兒着(야응장친작아착)하라.
Perhaps, there are times when your child scolds you your heart feels glee and there are times when your parents are angry at you your heart aches. One part is gleeful and the other part aches. How does it so differ between confronting your child and your parents? The advice on that account is that when you encounter the anger when meeting your parents, you would do well to regard in your heart it as if confronting your lovely child.
(2)
兒曹(아조)는 出千言(출천언)하되 君聽常不厭(군청상불염)하고
父母(부모)는 一開口(일개구)하면 便道多閑管(편도다한관)이라.
非閑觀親掛牽(비한관친괘견)이라.
皓首白頭(호수백두)에 多諫(다암간)이라.
勸君敬奉老人言(권군경봉로인언)하고 莫敎乳口爭長短(막교유구쟁장단)하라.
Though children are very talkative, you would always enjoy listening to them. If a parent opens his mouth only one time to say something good, he is regarded as interfering in your affairs talking of something frivolous. However, your parent does so because there are numerous things your parents can do to help you, as their life and experience goes on for quite some time until their hair grows increasingly gray and white and their wisdom becomes plentiful. Respect what is said by the elderly and be receptive to it and do not act babyish by saying what is right or what is wrong when your parents offer their teaching.
(3)
幼兒尿糞穢(유아뇨분예)는 君心(군심)에 無厭忌(무염기)로되
老親涕唾零(노친체타영)은 反有憎嫌意(반유증혐의)니라.
六尺軀來何處(육척구래하처)오. 父精母血成汝體(부정모혈성여체)라.
勸君敬待老來人(권군경대로래인)하라.
壯時爲爾筋骨(장시위이근골폐)니라.
While the foulness of a child's feces and urine in his diapers is not disliked nor shunned, the tears and drools of your elderly parents are detested and despised but then, where did your six-foot tall body come from? It was the blood of your mother and the energetic youth of your father that made your body. The advice is to respect the old and attend to those who are growing older. When they were young, they endured the hardships that exhausted their strength and wore out their sinew and bones towards that end of rearing you.
(4)
看君晨入市(간군신입시)하여 買餠又買(매병우매고)하나
少聞供父母(소문공부모)하고 多說供兒曹(다설공아조)라.
親未啖兒先飽(친미담아선포)하니 子心(자심)이 不比親心好(불비친심호)라.
勸君多出買餠錢(권군다출매병전)하여 供養白頭光陰少(공양백두광음소)하라.
Though it was heard said that at dawn you were going to the market to buy some donuts and white rice cakes, it was barely heard that they were for your parents and much was said about being mainly for the son. While your parents have barely chewed them, yet your stomach is already full. The heart of the yours cannot be compared with those of the parents who love you. It is advised that, at the time, you should take good care of your parents whose actual days remaining for living are dwindling away.
(5)
市間賣藥肆(시간매약사)에 惟郁巴兒丸(유욱파아환)하고
未有壯親者(미유장친자)하니 何故兩般看(하고양반간)고.
兒亦病親亦病(아역병친역병)에 醫兒不比醫親症(의아불비의친증)이라.
割股(할고)라도 還是親的肉(환시친적육)이니
勸君保雙親命(권군극보쌍친명)하라.
While the medicine merchant at the market has medicine to fatten the child, he has no medicine to strengthen parents. Why are there such differences? Both the child and the parent are subject to illness. How in the world can treating the illness of a child be compared with treating the illness of a parent? Even though you injure your leg, that is the flesh of your parents and it is advised that you make haste urgently to take care of the lives of your parents.
(6)
富貴(부귀)엔 養親易(양친이)로되 親常有未安(친상유미안)하고
貧賤(빈천)엔 養兒難(양아난)하되 兒不受饑寒(아불수기한)이라.
一條心兩條路(일조심양조로)에 爲兒終不如爲父(위아종불여위부)라.
勸君養親(권군양친)을 如養兒(여양아)하고
凡事(범사)를 莫推家不富(막추가불부)하라.
It is easy to care for your parents when you are wealthy and well respected. However, your parents are always sorry for you. When living an ignoble life in poverty, it is difficult to bring up a child, but the child is not cold and does not starve to death. There is but one heart in you, yet there are two ways ; one is of caring for the child and the other is of caring for the parents. Although there are two ways, the way of caring for the child is not the same as that of caring for the parents. Therefore, you ought to treat your parents as if raising the child and this is an advice to you : don't make an excuse that all the reasons why you can't take care of your old parents as welles you raise your child are only because your house is poor.
(7)
養親(양친)엔 只有二人(지유이인)이로되 常與兄弟爭(상여형제쟁)하고
養兒(양아)엔 雖十人(수십인)이나 君皆獨自任(군개독자임)이라.
兒飽暖親常問(아포난친상문)하되 父母饑寒不在心(부모기한불재심)이라.
勸君養親(권군양친)을 須竭力(수갈역)하라.
當初衣食(당초의식)이 被君侵(피군침)이니라.
Although there are only two persons when sons and daughters care for their parents, they always quarrel over the problem. Though there are no less than ten children to rear, you alone are willing to take care of all of them. Parents always ask if their child is hungry or chilly but the child has no concern for whether the parents are hungry or cold. It is advised that you should do everything possible to try to look after your parents. At the time the parents raised you they deprived themselves of what was given to you to eat and wear.
(8)
親有十分慈(친유십분자)하되 君不念其恩(군불념기은)하고
兒有一分孝(아유일분효)하되 君就揚其名(군취양기명)이라.
待親暗待兒明(대친암대아명)하니 誰識高堂養子心(수식고당양자심)고.
勸君漫信兒曹孝(권군만신아조효)하라. 兒曹親子在君臣(아조친자재군신)이니라.
Though parents' hearts are full of love for you, you think nothing of gratitude to his parents, but when you display even the smallest affection for your parents, your name shines ; the parents' caring is obscure and a your caring is bright. So how can we understand the parents' heart for raising you? It is advised that the filial piety displayed to you by a frivolous sons be ignored if the children are your own sons, you will also be their parents, soon.
5. gratitude toward parents
My father gave me a birth and my mother raised me. Oh, how sad! It was
my parents who gave me birth, raised me, toiled and worried. Oh, I owe
so much of a great debt of gratitude to my parents that I don't know. I
can ever repay them the debt of gratitude as great as heaven.
6.filial son
The filial son is totally respectful when serving his parents, is completely
pleasant when caring for his parents in old age, is completely anxious when
are ill, completely sad when they pass away and completely reverent when per-
forming he ritual in memory of their having passed away.
7. attitude for parents
As long as one's parents are alive, one should not venture far away from
them and when venturing out one should surely let one's parents know where
one is going
8. setting an example
Because I practice filial piety towards my parents, my son too practices fili-
alpiety to me. If I do not practice filial piety towards my parents, how can I
expect my son to be filial pious to me?
The story of filial piety in Korea
1.Story of 'Son sun' - Korean folk song
孫順(손순)이 家貧(가빈)하여 孫順(손순)이 家貧(가빈)하여
與其妻(여기처)로 傭作人家以養母(용작인가이양모)할새
有兒每奪母食(유아매탈모식)이라 順(순)이 謂妻曰(위처왈),
兒奪母食(아탈모식)하니 兒(아)는 可得(가득)이어니와
母難再求(모난재구)라 하고 乃負兒往歸醉山北郊外(내부아왕귀취산북교외)하여
欲埋掘地(욕매굴지)러니 忽有甚奇石鍾(홀유심기석종)이라,
驚怪試撞之(경괴시당지)하니 容可愛(용용가애)라.
妻曰(처왈), 得此奇物(득차기물)은 殆兒之福(태아지복)이니
埋之不可(매지불가)라. 順(순)이 以爲然(이위연)하여
將兒與鍾還家(장아여종환가)하여 懸於梁撞之(현어량당지)라.
王(왕)이 聞鍾聲(문종성)이 淸遠異常而聞其實(청원리상이핵문기실)하고
曰昔(왈석)에 郭巨埋子(곽거매자)엔 天賜金釜(천사금부)러니
今孫順(금손순)이 埋兒(매아)엔 地出石鍾(지출석종)하니
前後符同(전후부동)이라 하고 賜家一區(사가일구)하고 歲給米五十石(세급미오십석)하니라.
A man named Son Soon, who lived in Korea during the Shilla Dynasty(B.C.57∼A.D.935) was poor. He and his wife worked as farm hands on other man's farms while he took a painstaking care of his mother. Now, there was also a child of theirs. He would one snatch food from Son Soon's mother as she was going to eat good and eat it himself. One day Son Soon said to his wife, “Our child snatches food away from my mother whenever she is eating. We can always have another child if we want, but we could never be able to find my mother again.” He then picked up the child and went to the outskirts on the northern side of Chwisan mountain, where he intended to bury the child to bury his son. As he dug up the ground to bury his son, he suddenly discovered a very queer looking stone bell. Feeling surprised and bewildered, he picked up the bell and tapped it to give it a test. It's tingling sound was beautiful and loving. His wife said, “Since acquiring this strange object is due to the good fortune of our
child, burying the child would not be right.” Son Soon thought so too, so he took both the child and the stone bell back home and listened to hear the sound emanating from the bell hung to the girder of his house. The king happened to hear the bell's clear and strange sound. He investigated the facts and hearing them for himself said, “Long ago as a man named Kwak Ko was burying his son in the ground, heaven sent down a kettle made of gold. Now, when Son Soon was burying his son, a stone bell appeared from the earth, so the future and the past have met.” The king granted him a house and 50 sacks of rice every year.
2. Story of 'Sang dok'- Korean folk song
尙德(상덕)은 値年荒疫(치년황려역)하여 父母飢病濱死(부모기병빈사)라
尙德(상덕)이 日夜不解衣(일야불해의)하고 安慰(안위)하니라.
無以爲養(무이위양)이면 則肉食之(즉규비육식지)하고
母發癰症(모발옹증)에 之卽癒(연지즉유)라. 王(왕)이 嘉之(가지)하여
賜賚甚厚(사뢰심후)하고 命旌其門(명정기문)하고 立石紀事(입석기사)하니라.
A man called Sang Dok of the Shilla Dynasty in Korea encountered a year of famine when typhoid fever was rampant. As his parents were going to die of hunger and illness, with utmost sincereity, he did everything he could to give them peace and comfort day and night, even unable to change his own clothes. Furthermore when there came the time when there was nothing for his parents to eat, he sliced off a portion of flesh from his thigh for them to eat his mother got a boil he sucked it and licked her sores until the illness became lessened. The king later heard about this story and came to love him, granting him material rewards as a token of his affection. As an expression of his fondness, he ordered a “red gate” errected in memory of virtuous woman's loyalty and filial piety and a stone monument set up in which the factual details were explaining the event which were engraved.
Mr. Do lived in a very poor house, but his filial piety was extremely great. He sold charcoal to buy meat and never failed to serve the necessary dishes of meat for his mother. One day while hastily returning home late from the market, a kite swooped down snatching the meat away from Mr. Do. He returned home sadly crying and saw that the kite had already dropped the meet at the yard of his house. One day when his mother became ill. She expressed her desire to eat persimmons out of season. Mr. Do was wandering about in a thicket of persimmon trees in search of persimmons to serve his mother. Being unaware that the day was fading to night, when he encountered a tiger blocking the way in front of him. The tiger gestured to Mr. Do to get on him and ride. Mr. Do rode the tiger for some 100Ri until they came to a mountain village, where they found a house and had to spend the night. Not long after arriving, the owner of the house began preparing food for carrying out a sacrificial rites-there were persimmons. Mr. Do, with an excited heart, inquired about the background of the persimmons there in the house and again mentioned his intention. The house owner said that his deceased father, when alive, had liked persimmons very much, so every autumn he gathered 200 of them and put them in a cave to keep. When May came around next year, with the exception of seven or eight that were preserved completely fresh, almost all of them were rotted. However, this year, strange to say he found no less than fifty persimmons were completely preserved fresh. Saying that this is because heaven was greatly impressed by Mr. Do's deep filial piety to his mother, he gave twenty of them to Mr. Do.
Mr. Do expressed his thanks and went outside, where the tiger was still lying down waiting for him to ride him. Mr. Do rode the tiger back to his house and arrived as the rooster crowed at dawn. Later his mother received heaven's order and passed from this world. Mr. Do shed tears of blood.
4.'Pal ban' korean folk song
(1)
幼兒或我(유아혹이아)하면 我心(아심)에 覺喜(각환희)하고
父母(부모)가 嗔怒我(진노아)하면 我心(아심)에 反不甘(반불감)이라.
一喜一不甘(일환희일불감)하니 待兒待父心何懸(대아대부심하현)고.
勸君今日逢親怒(권군금일봉친노)어든 也應將親作兒着(야응장친작아착)하라.
Perhaps, there are times when your child scolds you your heart feels glee and there are times when your parents are angry at you your heart aches. One part is gleeful and the other part aches. How does it so differ between confronting your child and your parents? The advice on that account is that when you encounter the anger when meeting your parents, you would do well to regard in your heart it as if confronting your lovely child.
(2)
兒曹(아조)는 出千言(출천언)하되 君聽常不厭(군청상불염)하고
父母(부모)는 一開口(일개구)하면 便道多閑管(편도다한관)이라.
非閑觀親掛牽(비한관친괘견)이라.
皓首白頭(호수백두)에 多諫(다암간)이라.
勸君敬奉老人言(권군경봉로인언)하고 莫敎乳口爭長短(막교유구쟁장단)하라.
Though children are very talkative, you would always enjoy listening to them. If a parent opens his mouth only one time to say something good, he is regarded as interfering in your affairs talking of something frivolous. However, your parent does so because there are numerous things your parents can do to help you, as their life and experience goes on for quite some time until their hair grows increasingly gray and white and their wisdom becomes plentiful. Respect what is said by the elderly and be receptive to it and do not act babyish by saying what is right or what is wrong when your parents offer their teaching.
(3)
幼兒尿糞穢(유아뇨분예)는 君心(군심)에 無厭忌(무염기)로되
老親涕唾零(노친체타영)은 反有憎嫌意(반유증혐의)니라.
六尺軀來何處(육척구래하처)오. 父精母血成汝體(부정모혈성여체)라.
勸君敬待老來人(권군경대로래인)하라.
壯時爲爾筋骨(장시위이근골폐)니라.
While the foulness of a child's feces and urine in his diapers is not disliked nor shunned, the tears and drools of your elderly parents are detested and despised but then, where did your six-foot tall body come from? It was the blood of your mother and the energetic youth of your father that made your body. The advice is to respect the old and attend to those who are growing older. When they were young, they endured the hardships that exhausted their strength and wore out their sinew and bones towards that end of rearing you.
(4)
看君晨入市(간군신입시)하여 買餠又買(매병우매고)하나
少聞供父母(소문공부모)하고 多說供兒曹(다설공아조)라.
親未啖兒先飽(친미담아선포)하니 子心(자심)이 不比親心好(불비친심호)라.
勸君多出買餠錢(권군다출매병전)하여 供養白頭光陰少(공양백두광음소)하라.
Though it was heard said that at dawn you were going to the market to buy some donuts and white rice cakes, it was barely heard that they were for your parents and much was said about being mainly for the son. While your parents have barely chewed them, yet your stomach is already full. The heart of the yours cannot be compared with those of the parents who love you. It is advised that, at the time, you should take good care of your parents whose actual days remaining for living are dwindling away.
(5)
市間賣藥肆(시간매약사)에 惟郁巴兒丸(유욱파아환)하고
未有壯親者(미유장친자)하니 何故兩般看(하고양반간)고.
兒亦病親亦病(아역병친역병)에 醫兒不比醫親症(의아불비의친증)이라.
割股(할고)라도 還是親的肉(환시친적육)이니
勸君保雙親命(권군극보쌍친명)하라.
While the medicine merchant at the market has medicine to fatten the child, he has no medicine to strengthen parents. Why are there such differences? Both the child and the parent are subject to illness. How in the world can treating the illness of a child be compared with treating the illness of a parent? Even though you injure your leg, that is the flesh of your parents and it is advised that you make haste urgently to take care of the lives of your parents.
(6)
富貴(부귀)엔 養親易(양친이)로되 親常有未安(친상유미안)하고
貧賤(빈천)엔 養兒難(양아난)하되 兒不受饑寒(아불수기한)이라.
一條心兩條路(일조심양조로)에 爲兒終不如爲父(위아종불여위부)라.
勸君養親(권군양친)을 如養兒(여양아)하고
凡事(범사)를 莫推家不富(막추가불부)하라.
It is easy to care for your parents when you are wealthy and well respected. However, your parents are always sorry for you. When living an ignoble life in poverty, it is difficult to bring up a child, but the child is not cold and does not starve to death. There is but one heart in you, yet there are two ways ; one is of caring for the child and the other is of caring for the parents. Although there are two ways, the way of caring for the child is not the same as that of caring for the parents. Therefore, you ought to treat your parents as if raising the child and this is an advice to you : don't make an excuse that all the reasons why you can't take care of your old parents as welles you raise your child are only because your house is poor.
(7)
養親(양친)엔 只有二人(지유이인)이로되 常與兄弟爭(상여형제쟁)하고
養兒(양아)엔 雖十人(수십인)이나 君皆獨自任(군개독자임)이라.
兒飽暖親常問(아포난친상문)하되 父母饑寒不在心(부모기한불재심)이라.
勸君養親(권군양친)을 須竭力(수갈역)하라.
當初衣食(당초의식)이 被君侵(피군침)이니라.
Although there are only two persons when sons and daughters care for their parents, they always quarrel over the problem. Though there are no less than ten children to rear, you alone are willing to take care of all of them. Parents always ask if their child is hungry or chilly but the child has no concern for whether the parents are hungry or cold. It is advised that you should do everything possible to try to look after your parents. At the time the parents raised you they deprived themselves of what was given to you to eat and wear.
(8)
親有十分慈(친유십분자)하되 君不念其恩(군불념기은)하고
兒有一分孝(아유일분효)하되 君就揚其名(군취양기명)이라.
待親暗待兒明(대친암대아명)하니 誰識高堂養子心(수식고당양자심)고.
勸君漫信兒曹孝(권군만신아조효)하라. 兒曹親子在君臣(아조친자재군신)이니라.
Though parents' hearts are full of love for you, you think nothing of gratitude to his parents, but when you display even the smallest affection for your parents, your name shines ; the parents' caring is obscure and a your caring is bright. So how can we understand the parents' heart for raising you? It is advised that the filial piety displayed to you by a frivolous sons be ignored if the children are your own sons, you will also be their parents, soon.
5. gratitude toward parents
My father gave me a birth and my mother raised me. Oh, how sad! It was
my parents who gave me birth, raised me, toiled and worried. Oh, I owe
so much of a great debt of gratitude to my parents that I don't know. I
can ever repay them the debt of gratitude as great as heaven.
6.filial son
The filial son is totally respectful when serving his parents, is completely
pleasant when caring for his parents in old age, is completely anxious when
are ill, completely sad when they pass away and completely reverent when per-
forming he ritual in memory of their having passed away.
7. attitude for parents
As long as one's parents are alive, one should not venture far away from
them and when venturing out one should surely let one's parents know where
one is going
8. setting an example
Because I practice filial piety towards my parents, my son too practices fili-
alpiety to me. If I do not practice filial piety towards my parents, how can I
expect my son to be filial pious to me?
The shijo realated to Hyo.
1.아버님 날 낳으시고
아버님 날 낳으시고 어머님 날 기르시니
두 분 곧 아니시면 이 몸이 살았을까?
하늘같은 가없는 은덕을 어디 대여 갚사오리
Writer : Jung-Chul( in Chosun Period)
2.어버이 살아신 제
어버이 살아신 제 섬길일란 다하여라
지나간 후면 애닯다 어찌하리
평생에 고쳐 못할 일이 이뿐인가 하노라.
Writer : Jung-Chul( in Chosun Period)
3.어버이 날 낳으셔
어버이 날 낳으셔 어질고자 길러내니
이 두 분 아니시면 내 몸나서 어질소냐
아마도 지극한 은덕을 못내 갚아 하노라
Writer : Nangwongoon Yi-gan( in Chosun Period)
4.아버님 날 낳으시니
아버님 날 낳으시니 은혜 밖의 은혜로다
어머님 날 기르시니 덕 밖의 덕이로다
아마도 하늘같은 은덕을 어디 대어 갚사올고
Writer : Kim-soo-jang (in Chosun Period)
5.부모 구존하시고
부모 구존하시고 형제 무고함을
남 대되 이르기를 우리 집 같다더니
어여쁜 이 내 한몸은 어디 갔다가 모르뇨
Writer : Lee Sook-Lyang (in Chosun Period)
6.뫼는 길고길고
뫼는 길고길고 물은 멀고멀고
어버이 그린 뜻은 많고많고 하고하고
어디서 외기러기는 울고울고 가느니
Writer : Jung-Chul( in Chosun Period)
7.부모님 계신 제는
부모님 계신 제는 부모인 줄 모르더니
부모님 여윈 후에 부모인 줄 알오다
이제사 이 마음 가지고 어데다가 베프료
Writer : Lee Sook-Lyang (in Chosun Period)
8.어버이 자식 사이
어버이 자식 사이 하늘 삼긴 지친이라
부모 곧 아니면 이 몸이 있을소냐
오조도 반포를 하니 부모 효도하여라
Writer : Kim-Sam-Yong (in Chosun Period)
9.천세를 누리소서
천세를 누리소서 만세를 누리소서
무쇠 기둥에 꽃피어 여름 열어 따드리도록
그제야 억만 세밖에 또 만세를 누리소서
Writer :Sin-Wi (in Chosun Period)
10. 인생 백세 중에
인생 백세 중에 질병이 다 이시니
부모를 섬기다 몇 해를 섬길는고
아마도 못다할 성효를 일찍베퍼 보렸도다
Writer : Park in RO (in Chosun Period)
Korean proverbs related to Hyo
1.효성이 지극하면 돌 위에 풀이 난다.
2. 효자 가문에 충신 난다.
3 부모가 온 효자가 되어야 자식이 반 효자
4 가지 많은 나무 바람 잘 날 없다
5 눈 먼 자식이 효자 노릇한다
6 굽은 나무가 선산을 지킨다
7 나갔던 며느리 효도한다.
8 자식을 가져봐야 부모의 마음을 안다.
9 부모의 은혜를 알지 못하는 까닭에 불효한다
효도관련시조 모음
1아버님 날 낳으시고
아버님 날 낳으시고 어머님 날 기르시니
두 분 곧 아니시면 이 몸이 살았을까?
하늘같은 가없는 은덕을 어디 대여 갚사오리
지은이 : 정 철(조선시대)
가없는 : 끝이 없는
대여 : 견주어, 비교하여
2.어버이 살아신 제
어버이 살아신 제 섬길일란 다하여라
지나간 후면 애닯다 어찌하리
평생에 고쳐 못할 일이 이뿐인가 하노라.
지은이 : 정 철(조선시대)
살아신 제 : 살아 계실 때
섬길일란 : 섬기는 일 일랑
3.어버이 날 낳으셔
어버이 날 낳으셔 어질고자 길러내니
이 두 분 아니시면 내 몸나서 어질소냐
아마도 지극한 은덕을 못내 갚아 하노라
지은이 : 낭원군 이간(조선시대)
어질고자 : 어질게 만들고자
어질소냐 : 어질 것인가? 못내 : 못다
4.아버님 날 낳으시니
아버님 날 낳으시니 은혜 밖의 은혜로다
어머님 날 기르시니 덕 밖의 덕이로다
아마도 하늘같은 은덕을 어디 대어 갚사올고
지은이 : 김수장(조선시대)
은덕 : 은혜와 덕
갚사올고 : 갚을 것인가
5.부모 구존하시고
부모 구존하시고 형제 무고함을
남 대되 이르기를 우리 집 같다더니
어여쁜 이 내 한몸은 어디 갔다가 모르뇨
지은이 : 이숙량(조선시대)
구존 : 살아있다. 무고 : 탈없이 지내다
남 대되 : 남이 모두 어여쁜 : 가엾은, 불쌍한
6.뫼는 길고길고
뫼는 길고길고 물은 멀고멀고
어버이 그린 뜻은 많고많고 하고하고
어디서 외기러기는 울고울고 가느니
지은이 : 정 철(조선시대)
뫼는 : 산은
하고하고 : 크기도 크구나
7.부모님 계신 제는
부모님 계신 제는 부모인 줄 모르더니
부모님 여윈 후에 부모인 줄 알오다
이제사 이 마음 가지고 어데다가 베프료
지은이 : 이숙량(조선시대)
계신 제는 : 살아 계실 때는
여윈 : 돌아가신
8.어버이 자식 사이
어버이 자식 사이 하늘 삼긴 지친이라
부모 곧 아니면 이 몸이 있을소냐
오조도 반포를 하니 부모 효도하여라
지은이 : 김상용(조선시대)
삼긴 : 만들어 낸, 지어 낸
지친 : 더없이 친함. 오조 : 까마귀
반포 : 까마귀 새끼가 자라서 늙은 어미를 먹여 살린다는 뜻(자식이 자라서 늙은 부모를 섬김)
Who is Buddha?
The historical Buddha was born in approximately 570 B.C. in Northern India. After a long search, he recognized in deep meditation the nature of mind and reached enlightenment. His teaching, which makes beings fearless, joyful, and kind, is the main religion of several East Asian countries. Since the early seventies, its profound view and vast number of methods have inspired and fascinated a growing number of people in western cultures. Buddha is seen as a timeless mirror of mind's inherent potential.
What did Buddha Teach?
In an immediate way, which makes Buddhism directly relevant to our lives, Buddha explained what exists ultimately and what is conditioned. This understanding makes the experience of lasting happiness possible. Buddhism does not proclaim dogmas but encourages critical questioning. Then, through the right meditations, the intellectual understanding of the teachings becomes a personal experience. Additional methods solidify levels of consciousness that have been reached. The goal of Buddhas's teachings is the full development of the innate possibilities of body, speech, and mind.
What is Karma?
Karma means cause and effect, not fate. The understanding that each of us is responsible for our own lives makes it possible to consciously generate positive impressions, which bring happiness and help us to avoid the causes of future suffering. Positive states of mind may be strengthened effectively through the methods of the Diamond Way, while negative impressions, waiting to mature, can be transformed into wisdom.
What is Liberation and Enlightenment?
In the process of becoming liberated one first discovers that body, thoughts, and feelings are in a constant state of change and flux. There is therefore no basis for a real existing ego or 'self.' Realizing that, one stops feeling like a target, taking one's suffering personally. Enlightenment is the second and ultimate step. Here, the clear light of mind radiates through every experience. In every moment mind enjoys its self arisen abilities and everything becomes spontaneous and effortless.
What are the Differences Between Buddhist Schools?
Buddha gave instructions for three different types of people. Those who wanted to avoid suffering received the instructions about cause and effect called Theravada or the "Minor Way." Those who wanted to do more for others were given the Mahayana or the "Major Way," the teachings on wisdom and compassion. Where people had strong confidence in their own and other's Buddha nature, Buddha taught the Vajrayana or the "Diamond Way.?Here, he manifested as forms of energy and light or directly transmitted his enlightened view as a flow of awareness. On this highest level the aim is the complete development of mind, the spontaneous effortlessness of the Great Seal (Mahamudra).
Using the methods of the Diamond Way one learns to experience the world from a rich and self-liberating viewpoint. Its meditations develop a deep inner richness, lead to non-fabrication and an unwavering mind, and finally unfold every enlightened activity of mind.
What can Buddha's Teachings Offer Western Societies?
"Effective methods that lead to a direct experience of mind," answers Lopon Tsechu Rinpoche, one of the most experienced teachers of Tibetan Buddhism. Buddha's teachings are like a diamond - unchangeable in its nature, yet reflecting the color of the ground upon which it is laid. In this way, without losing their essence, the teachings have adapted to the cultural conditions of different societies. First the teachings were transmitted in India for 1500 years and after that, for another 1000 years, in Tibet. Today, the limitlessness of the Diamond Way (Vajrayana) Buddhist view and its methods are more and more appealing to the well educated and independent people of the West.