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| 佛敎의 生命그물과 生態環境 倫理觀의 인드라망=The Life Net of Buddhism and Indra-jala of Eco-ethical Environment | ||
| 作者 | 曺勇吉 (著)=Cho, Yong-kil (au.) |
|---|---|
| 出處題名 | 한국불교학=韓國佛教學 |
| 卷期 | v.36 n.0 |
| 出版日期 | 2004.02 |
| 頁次 | 207 - 274 |
| 出版者 | 한국불교학회 |
| 出版者網址 | http://ikabs.org/ |
| 出版地 | Korea [韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대 불교학과 교수 |
| 關鍵詞 | 불살생=non-violence; 인드라망=indra-jala; 연기=interdependence; 생명윤리=bio-ethics; 참회=repentance |
| 摘要 | That natural ecological environment is the truth and the accuracy in the sense, and it is the philosophy, vital air, religion and the Ethics that cannot be nullified forever. It is because that the Natural environment is the truth, realization, salvation and the Nibbana, which is visible immediate. The world of the Dhamma or the reliant and contingent biological environmental world could be explained as the relativity. Human beings accept their errors in the world of realization and attain Nibbana through suffering and cessation of suffering. The world that protects this reliant and contingent biological environment can be gained here by training. This is the Pure Land. In fact, it is a great principle that protects the human ecological environment including the all beings. I scrutinize the Indra-jala world of eco ethical net based on the fact that the concept of the Noble Eight-Fold Path should be in effect according to the aforesaid topics. The Ahimsa or set freeing the animals to live freely is the life philosophy with the value of protecting the natural law and the animals in the world which we have already gone through in the early scrolls of the early Agama Buddhism. It is the relative dependence of the sky and the earth and it is the Ethics of origination of the universe which is not a work of a spontaneous or free from the nature or a creator, but it is in the life net made by the man and which has been clearly pointed out as it is the generation and decay. The whole animate and inanimate substances are the Ethics of the law of cause and effect. As well, the love, sorrow, distress, results of good and bad, birth, old age, disease and death are depending on the law of cause and effect. Therefore, it is aforesaid that, the life Ethics of the Buddha means if some one does not perform by heart it does not bring out results. The aforesaid facts such as I. the eco-philosophy on setting free of animals from captivity based on non-violence(Ahimsa), II. universal bio ethical creative net on sameness of hea -ven and earth, III. the ethical relativity of Indra-jala of all-originated- creations-one-body, IV. the Four Immeasurable minds of relieving all sentient beings and activating the bio ethical code of Four All Embracing Virtues, V. the prediction of the vacuity of Dhamma based on the law of cause and effect and the Ethics of accepting repentance. Finally I am on the conclusion that the life Ethics in Buddhism is the only one path to protect the eco environment. |
| 目次 | I. 序 2 II. 불살생(不殺生, Ahimsa)의 방생윤리(放生倫理)의 生命觀 2 III. 천지동근(天地同根)의 우주생성윤리(宇宙生成倫理)의 生命그물망 11 IV. 만물동체(萬物同體)의 연기윤리(緣起倫理)의 인드라망 14 V. 중생(衆生) 구제의 사무량심(四無量心)과 사섭법(四攝法)의 생명윤리의 실천관 28 VI. 인과응보적(因果應報的)인 말법(未法) 예언과 참회(懺悔)의 윤리(倫理) 32 VII. 結 39 |
| ISSN | 12250945 (P) |
| 點閱次數 | 81 |
| 建檔日期 | 2021.12.14 |
| 更新日期 | 2021.12.14 |
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