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Buddhist Goals and Their Daily Relevance=佛教的目標在日常生活的重要性
Author Hopkins, Jeffrey
Source The Fourth Chung Hwa International Conference on Buddhism: The Role of Buddhism in the 21st Century=第四屆中華國際佛學會議 -- 「佛教與廿一世紀」
Publisher中華佛學研究所=The Chung-Hwa Institute of Buddhist Studies
Location臺北縣, 臺灣 [Taipei hsien, Taiwan]
Content type會議論文=Proceeding Article
NoteThe Fourth Chung Hwa International Conference on Buddhism:The Role of Buddhism in the 21st Century, Organized by Chung-Hwa Institute of Buddhist Studies, DDMBA; January 18-20, 2002, Auditorium of Acemic Activity Center, Acemia Sinica. 第四屆中華國際佛學會議 -- 「佛教與廿一世紀」, 法鼓山中華佛學研究所主辦, 2002年1月18-20日, 中央研究院學術活動中心.
KeywordBuddhism in 21st Century; 佛教與廿一世紀
AbstractThe goals of Buddhist philosophy and practice as they are presented in Tibetan literature are indeed lofty -- escape from the entire round of cyclic existence,attainment of Buddhahood and its accompanying omniscience,serving as a source of help and happiness for all sentient beings, and so forth. Texts on wisdom examine the ideational underpinning of the process of afflictive emotions with the aim of undoing the possibility of affliction through understanding that such states lack a foundation of valid cognition. The aim is to provide a topic of contemplation and meditation so that all whatsoever lust,hatred,and ignorance can be uprooted.

Similarly,texts on compassion lay out methods for achieving a state of heartfelt pity for all beings, not just those bound in obvious misery but those enjoying ordinary happiness as well the more general limitation of pervasive conditioning. Compassion also is to be practiced toward those who have escaped cyclic existence but not reached Buddhahood in which the obstructions to omniscience have been removed.

The context of the practices can be so lofty that the topics take on the aura of a realm unrelated to daily life. However,do the practices contribute to gradual betterment of a person? If so,how? Do they provide a therapeutic psychology of self-development toward creating a better personality? If so,why is the framework of the teachings so often couched in the language of complete deliverance from affliction? Conversely,is something lost when such an other-worldly system is commandeered as a mere exercise for incremental improvement?

These are the issues that my paper attempts to discuss.

佛教哲學及實踐的目標,一如他們在西藏文學所呈現的,是崇高的 -- 超越生死輪迴,成佛並且證悟等等,都是幫助所有眾生,令其幸福的根源. 談論智慧的經典分析煩惱的形成過程,了解這些煩惱的狀態沒可靠的認識基礎,以此來破除煩惱的可能性. 其目的是提出一個可供研究和實修的主題,以連根拔除貪,瞋,癡.

同樣的,談論慈悲的經典為所有的眾生開示實踐出自內心的大悲法門,不只是對束縛在明顯痛苦中的眾生,也包括耽於現世幸福和受制在因緣條件下的眾生,並對脫離輪迴卻尚未證得佛果的漏盡者也需要實踐慈悲. 一旦成佛,障礙圓滿智慧的的絆腳石將被清除殆盡.

修行內容可以崇高到籠罩在不食人間煙火的氛圍中. 但修行是否會讓一個人逐漸向善? 如果答案是肯定的,那要如何進行? 修行是不是一種治療心理學,能帶來自我成長以改善人格特質? 果真如此,為何佛法的架構常常以斷盡煩惱這樣的語詞來表達? 相反的,當這種理想界的體系只是被援用作為逐漸改善的練習時,是否會讓某些東西消失了?

Created date2002.02.15
Modified date2016.08.18

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