4종성(四種姓) 제도에 대한 붓다의 태도와 암베드까르의 해석
The Buddha’s Attitude towards Caturvarṇa System and B. R. Ambedkar’s Interpretation
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암베드까르(B. R. Ambedkar)는 근대 인도의 실질적 불교 부흥 운동과 달리뜨(Dalit) 해방운동에서 중추적인 역할을 한 인물이다. 그는 달리뜨들의 사회적•경제적 상황의 개선과 정치권력의 쟁취를 통해 당시 인도사회에서 달리뜨들이 겪고 있던 부당함과 핍박을 극복하고자 했으나 그 뜻을 이루지 못했다. 결국 그는 개종이라는 종교적 방식으로 달리뜨 문제의 해결책을 모색하고자 했다. 달리뜨들을 위한 새로운 종교의 선택에 있어서 그가 가장 비중을 두고 고려한 요소는 평등이었다. 그의 개종결심을 촉발시킨 것이 바로 카스트 제도에서 기인한 부당함과 불평등에 대한 반감이었기 때문이다. 결국 암베드까르는 붓다의 가르침이 카스트 제도를 반대하고 평등을 지지하는 진리라고 판단하고 불교로 개종했다. 자신의 저서, 『붓다와 그의 가르침』(The Buddha and His Dhamma)에서 암베드까르는 붓다가 카스트의 가장 큰 적이자 가장 확고하고 오랜 평등의 지지자였다고 주장하며 매우 적극적으로 카스트 제도를 반대하는 사회혁명가로 붓다를 묘사한다. 그러나 초기 경전을 살펴보면 붓다는 세속의 카스트 제도 존재 자체에 대해 비난하거나 그것의 철폐에 대해 역설하기 보다는 카스트를 중시하지 않는 새로운 사회로의 편입, 즉 출가수행을 장려하고 있다. 그리고 그 새로운 사회인 자신의 교단 내에서 카스트가 없는 평등한 사회를 구현했다. 즉 붓다가 역설했던 평등은 모든 중생이 수행에 있어 카스트와 상관없이 같은 가능성을 가지고 궁극적으로 같은 결과를 얻을 수 있는 종교적 평등이었던 것이다.
Abstract
Bhimrao Ramji Ambedkar played a pivotal role in Buddhist revival movement and Dalit liberation movement in modern India. Ambedkar who was born as a Dalit devoted his whole life for the emancipation of low castes in India. After his struggle to emancipate Dalit by improving social and economic status of Dalits and gaining political power had failed, he decided to achieve his goal by religious method, namely conversion to a new religion. Since his decision to conversion originated from the antipathy of injustice and inequality of Caste system and Hinduism, his foremost consideration for choice of a new religion for Dalits is equality. After a long quest of various religions, Ambedkar decided to embrace Buddhism as he regarded Buddhism is the religion of equality and Buddha opposed the caturvarṇa system. In his book, The Buddha and His Dhamma, which evinces Ambedkar's interpretation of Buddhism, he describes the Buddha as the greatest opponent of Caturvarṇa system. For him, the Buddha was a social reformer who was “not only preached against it, fought against it, but did everything to uproot it”. It is true that the Buddha disapproved the practice of discrimination based on one’s birth. In the Buddhist Saṅgha, the grade of ranks was decided by the order of ordination regardless of caste in the society. He also asserted that the criterion to evaluate human being was not one’s birth but one’s moral and behavior. The Buddha, however, never had tried to abolish the caste-based discrimination practice in the society. In regard to discrimination in the society, his criticism focused on rather the arrogance of upper classes than the varna system itself. In fact, the Buddha rather encouraged people to join to his community which was indifferent to varna in the society than changed or reformed the society. He asserted religious equality in his community where one could be admitted, have an equal opportunity and achieve an identical result in religious practice regardless of caste in the society. In Kaṇṇakatthala Sutta, the Buddha said that as fires lit with different kinds of wood could produce same flame and heat, there was no difference between the deliverance of one and the deliverance of the others. Also in Cūḷaassapura Sutta, the Buddha asserted that if anyone from any clans left home for homelessness, and by realizing for himself with direct knowledge here and now entered upon and abided in the deliverance of mind and deliverance by wisdom that are taintless with destruction of the taints, then he is already a recluse because of the destruction of the taints.
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