佛敎的 人間像에 관한 硏究 = A Research for the Buddhistic Human Being

다국어 초록 (Multilingual Abstract)

It is the function of education for the human being to have them become conscious of what they are, and what the ideal humanity are to be that human being. Therefore, there has been a discussion about ideal humanity where there was a education. It is very difficult for us to define ideal humanity because it should be discussed in the connection with valuation and culture at that time. But we cannot give up that work, a definition of the word 'ideal humanity'. Because all the activity of education is for desirable character formation. The purpose of this study is to find out what the ideal human being in Buddhism can suggest to ideal humanity modern society by the educational consideration of ideal human in Buddhism. First, here comes the necessity to study what was Buddha's view of human in the respect of the actual and ideal humanity.
He noticed that every being in the world is changing constantly and without substance. But nonsense human seeks after pleasure, unchanging substance, and beauty. We are inevitably tormented because what we seek is not in accordance with the reality of life and universe. He said that the cause of suffering lies in insensibility of this reality. We can reach the area of idealism through the enlightened life out of the insensibility. Ideal life in Buddhism is Nirvana and Vimukta, out of suffering of the human being. Ideal humanity of Buddhism is 'A man of firm religious conviction' or 'Buddha', translated into 'A man of character' in modern wording. Seon- Chi-Shik, what is called, a Buddhist priest of high virtue and a true friend, is the most ideal human being in Buddhism. It can be noticed that all the educational activity were accomplished through the medium of character of Seon-Shik.
The duty and function of this Seon-Chi-Shik as well as Seon-Chi-Shik as a important education functional factor were also mentioned in this study. The highest and the best of all Seon-Chi-Shik are called Buddhas or Bodhisattvas who are the images of ideal human being. Buddha is a philosopher. But there was no big gulf between Buddha and his pupils. As time goes by, his pupils became respect Buddha, so he came to be idealized slowly. He has been presided and idealized as a historical figure because he has thirty-two-Sang, eighty-Su-Hyong-Ho physically, possesses Yo-Rye-Syb-Ho and Syb-Pal-Bul-Gong-Beob physically. Syb-Pal-Bul-Gong-Beob of Buddha appeared in the middle of the process, they are 18 kinds of great and special ability of Buddha who was formed his character through his consciousness. Syb-Ryeok of Buddha is character appeared in the stage of consciousness, and educational ability for the education of the other people. Sa-Mu-Yoe is having no fear in speaking frankly all the truth and falsehood. Sam-Nyom-Ju is this ; ideal educator is to be in right thinking, knowing firmly all the time, and must not shaken in his mind, attitude according to their pupils' action, attitude, etc. All the educational activity after Buddha attained Buddhahood can be said to the realization of his merciful heart.
A Bodhisattva, as the most ideal human being of Mahayana Buddhism, integrates self-education and teaching others, and endeavors to construct an ideal society through self-perfection and teaching others at the same time, and the practice of six paramita. It is worthy of notice that altruism is put ahead of egoism in six paramita. In other word, humanity of a Bodhisattva who practise the item of six paramita endlessly in one-body-benevolence based on selfless wisdom is surely the very ideal human coincided with the needs of the times. Therefore, for a definition of the word 'ideal human being' in modern society, the present writer thinks that we should learn in the Buddhistic human being.

목차 (Table of Contents)

• Ⅰ. 序 言
• Ⅱ. 佛敎의 人間觀
• 1. 人間의 現實
• 2. 現想的인 人間
• Ⅲ. 佛敎的 人間像과 敎育
• 1. 善知識
• 2. 佛陀의 特性
• 1) 佛陀觀의 變遷
• 2) 佛陀의 十八不共法
• 3. 菩薩의 特性
• 1) 菩薩觀의 變遷
• 2) 六波羅蜜
• Ⅳ. 結 語