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    경전에 나타난 자비실천의 통합적 고찰 = Thoughts and Practices of Mercy in Buddhist Scriptures

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    https://www.riss.kr/link?id=A108838105

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    This article is intended to figure out the thoughts and practices of maitrī(Jabi, 慈悲) presented in the Buddhist scriptures. To summarize the contents, the first is the development process of maitrī. First, according to the early scriptures, the sectarian treatises, and the Mahayana commentaries, what they have in common is that we should give unconditional love to all living beings like a mother who loves her children at risk of her life and limb. Second, the doctrines of the scriptures on the practice of the ideology of mercy are diverse, and the point to be emphasized in these scriptures is that the practice of the dāna(Bosi, 布施). Ideology is ultimately the practice of mercy, which is meaningful in that it is the practice of Buddhist social welfare. Third, it was the Buddha who first practiced Buddhist social welfare as a spiritual dāna of dharma(Beopsi, 法施) based on maitrī. The person who inherited the Buddha's spirit of mercy and put into practice Buddhist social welfare was King Ashoka, the 3rd emperor of the Maurya Dynasty, who is said to be one of the greatest monarchs in Indian history. Forth, through the teachings of various scriptures, the usefulness of mercy as a religious application lies in the dāna. There are three types of dāna: 1) Material gifts(財物布施). 2) Teaching or dissemination of the Dharma(法布施). 3) The offering of fearlessness(無畏布施). As long as there is compassion in terms of material and spiritual aspects, anyone can give to all living beings, regardless of the gap between the rich and the poor. Therefore, it is said that mercy is the most basic ethical virtue and value of Buddhism, and it is the nature of the mind that is most precious. Because mercy is to feel their difficulties and pains together, not centered on me but centered on others. It can also be seen that mercy is a means and expedient for showing compassion to suffering living beings and guiding them to free themselves from suffering and reach the world of enlightenment. Therefore, in the practice of mercy, the most ideal human image that can bring happiness and comfort not only to human happiness but also to all beings on this earth is to acquire wisdom through a compassionate life.
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    This article is intended to figure out the thoughts and practices of maitrī(Jabi, 慈悲) presented in the Buddhist scriptures. To summarize the contents, the first is the development process of maitrī. First, according to the early scriptures, the ...

    This article is intended to figure out the thoughts and practices of maitrī(Jabi, 慈悲) presented in the Buddhist scriptures. To summarize the contents, the first is the development process of maitrī. First, according to the early scriptures, the sectarian treatises, and the Mahayana commentaries, what they have in common is that we should give unconditional love to all living beings like a mother who loves her children at risk of her life and limb. Second, the doctrines of the scriptures on the practice of the ideology of mercy are diverse, and the point to be emphasized in these scriptures is that the practice of the dāna(Bosi, 布施). Ideology is ultimately the practice of mercy, which is meaningful in that it is the practice of Buddhist social welfare. Third, it was the Buddha who first practiced Buddhist social welfare as a spiritual dāna of dharma(Beopsi, 法施) based on maitrī. The person who inherited the Buddha's spirit of mercy and put into practice Buddhist social welfare was King Ashoka, the 3rd emperor of the Maurya Dynasty, who is said to be one of the greatest monarchs in Indian history. Forth, through the teachings of various scriptures, the usefulness of mercy as a religious application lies in the dāna. There are three types of dāna: 1) Material gifts(財物布施). 2) Teaching or dissemination of the Dharma(法布施). 3) The offering of fearlessness(無畏布施). As long as there is compassion in terms of material and spiritual aspects, anyone can give to all living beings, regardless of the gap between the rich and the poor. Therefore, it is said that mercy is the most basic ethical virtue and value of Buddhism, and it is the nature of the mind that is most precious. Because mercy is to feel their difficulties and pains together, not centered on me but centered on others. It can also be seen that mercy is a means and expedient for showing compassion to suffering living beings and guiding them to free themselves from suffering and reach the world of enlightenment. Therefore, in the practice of mercy, the most ideal human image that can bring happiness and comfort not only to human happiness but also to all beings on this earth is to acquire wisdom through a compassionate life.

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    참고문헌 (Reference)

    1 구자헌, "한국사회복지사" 한국사회복지연구소 1970

    2 안옥선, "평등, 자유, 자비의 실천으로서의 ‘화쟁’" 한국철학회 (82) : 69-97, 2005

    3 곽상훈, "초기불교경전의 자비와 공관복음서의 아가페 연구" 동국대학교 대학원 2005

    4 윤영해, "초기불교 문헌에서 자비의 문제 -그 실천 이유와 근거-" 한국불교학회 (62) : 77-100, 2012

    5 박이문, "자비 윤리학" 철학과 현실사 2008

    6 中村元, "원시불교" 동문선 1993

    7 성운, "아쇼까왕의 복지사상 연구" 만해사상실천선양회 26 : 2006

    8 곽만연, "불교의 생명윤리사상 연구-뇌사와 장기이식을 중심으로" 한국시민윤리학회 15 : 2002

    9 안옥선, "불교윤리의 현대적 이해" 불교시대사 2002

    10 목정배, "불교윤리개설" 경서원 1996

    1 구자헌, "한국사회복지사" 한국사회복지연구소 1970

    2 안옥선, "평등, 자유, 자비의 실천으로서의 ‘화쟁’" 한국철학회 (82) : 69-97, 2005

    3 곽상훈, "초기불교경전의 자비와 공관복음서의 아가페 연구" 동국대학교 대학원 2005

    4 윤영해, "초기불교 문헌에서 자비의 문제 -그 실천 이유와 근거-" 한국불교학회 (62) : 77-100, 2012

    5 박이문, "자비 윤리학" 철학과 현실사 2008

    6 中村元, "원시불교" 동문선 1993

    7 성운, "아쇼까왕의 복지사상 연구" 만해사상실천선양회 26 : 2006

    8 곽만연, "불교의 생명윤리사상 연구-뇌사와 장기이식을 중심으로" 한국시민윤리학회 15 : 2002

    9 안옥선, "불교윤리의 현대적 이해" 불교시대사 2002

    10 목정배, "불교윤리개설" 경서원 1996

    11 임송산, "불교사회복지" 弘益齋 1995

    12 "대정신수대장경"

    13 "雜阿含經"

    14 "華嚴經"

    15 "維摩經"

    16 "梵網經"

    17 中村元, "慈悲" 平樂寺書店 1961

    18 "小品般若經"

    19 "妙法蓮華經"

    20 "大般若波羅蜜多經"

    21 "大般涅槃經"

    22 "大智度論"

    23 "大日經"

    24 "增一阿含經"

    25 "四分律"

    26 "勝鬘師子吼一乘大方便方廣經"

    27 "出要經"

    28 "佛說無量壽經"

    29 "佛本行集經"

    30 "Vinayapiṭaka, PTS"

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