천태 중도의 도덕교육적 이해

The Moral Educational Understanding of Tientai Madhyama-Pratipad

이 글은 중국 불교사상사에서 교학불교의 일맥으로 융성했던 천태 사상에 대해, 특히 중도의 존재방식에 집중함으로써 그에 대한 도덕교육적 이해의 틀을 제시하였다. 천태 중도는 ‘공(空)·가(假)’라는 두 선행단계를 통해 성립하는데, 이들 개별 단계의 특성과 상호간의 긴밀한 연관성은 기존 불교이론과 구분되는 천태만의 독창적 아이디어를 드러내고 있다. 본문에서는 위와 같은 천태의 중도를 교(敎)와 관(觀), 지(知)와 행(行), 진리와 현실, 그리고 보편과 개별 등의 다양한 항으로 설정된 공과 가의 변증법적 관계로 파악하고, 공과 가를 지양하는 천태의 논의를 통해 중도가 함의하는 도덕성의 개념 및 교육적 원리를 도출하였다.

This research clarifies the image of morality that Tientai s Madhyama-Pratipad presents and also discusses the following principles of the moral education. First, moral process stage that is presented in Chuntae s view of moral development in series. Yukgyuk(六卽) from Tientai recognizes Śūnya(空), Upacara(假), Madhyama-Pratipad(中) through the division of Yuk as practices of different classes, but the individual stage can immediately be inserted to Donwogyunsung(頓悟見性) which explains the indigenous meaning of Gyuk(卽) theory to progress to the higher stage. The possibility of the radical development, as an opportunity to complete the moral actions in the everyday life, asks the view that regards order of ranks in moral development as important, and the view of individual men s existed anguish to solve. This cognitional discussion based on patītyasamutpāda(緣起) from Tientai reserves the evaluation of the situation through Śūnya as relative truth, and makes possible to analysis the situation. It is not the moral dilemma that looks as the conflict of value, but it accompanies the change of behavior according to its karma. According to two views above, the morality that Madhyama-Pratipad presents is meaning of specific pervasiveness , bargaining with moral law and individual situation through Sangyguk(相卽) of Śūnya and Upacara. In this case of the morality, rather than the induction of the moral knowledge, that can be educationally crammed, the studying, through development of moral decision, is needed on the ground of educational principle. It can be materialized through re-studying of developed knowledge before escaping-education, that eliminates the learned stuffs such as prudence. Thus, as the Madhyama-Pratipad(中道) is shown through Śūnya and the Upacara s dialectic, the taught moral conceptions and its opposite conceptions have to be introduced to form the comprehensive moral conception.