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傳道法師對南傳佛教在台灣之觀察與評議=Ven. Chuan-dao's Observation and Evaluation on Theravada Buddhism in Taiwan
Author 釋昭慧 (著)=Shih, Chao-hwei (au.)
Source 法印學報=Journal of Dharma Seals
Volumen.1 創刊號
Date2011.10
Pages1 - 32
Publisher財團法人弘誓文教基金會
Location桃園縣, 臺灣 [Taoyuean hsien, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese
Note作者為玄奘大學宗教學系教授、系主任兼文理學院院長
Keyword南傳佛教=Theravada Buddhism; 人間佛教=Humanistic Buddhism; 清淨道論=Visuddhi Magga (The Path of Purification); 四念處=The Four Arousings of Mindfulness; 直入大乘=following the Mahayana teachings directly; 隨方毘尼=rules adapted to special circumstances
Abstract 本文在對傳道法師所作個人訪談的基礎上,依訪談內容作質性分析,探討法師對南傳佛教在台灣之觀察與評議。法師從「整體佛教」來看利弊得失,依印順導師「人間佛教」的思想高度來作價值判斷。重點有四:
1、當代台灣佛教,有南傳、北傳、藏傳、日本佛教匯集,呈現多元化佛教風貌,法師對此持正面肯定態度。物議人事或是表述觀念時,法師的態度十分公正,內容也很中肯。出於愛深責切的心情,他無論是談到「向內」的修持,還是談到「向外」的處置,對北傳佛教的表現,反倒作出更多的負面評議。
2、法師對南傳佛教禪法,一方面會以《清淨道論》的論述,來作理論與實務的對照,另一方面則十分重視近身觀察的內容。
3、法師談南傳佛教傳到台灣的兩大優點,一、能帶給台灣佛教更為多元的思想激盪。二、從「念處」下手的修行次第,不但完整,而且有益初學;但其前提是必須正見具足。這兩個大優點,是傳道法師最為肯定的功效,此中呈顯出印順導師思想的影子。
4、在南傳佛教缺點部分,法師依「人間佛教」(直入大乘、律重根本)的見地,強調「發出離心非必要條件」,讚歎直入大乘的利他行,依「隨方毘尼」精神,批評南傳佛教的形式主義與淨人制度

This paper is a qualitative research based on the personal interview of Ven. Chuan-dao, exploring his observation and evaluation on Theravada Buddhism in Taiwan. He evaluates its advantages and disadvantages from a viewpoint of "Buddhism in a whole" and makes value judgments based on Humanistic Buddhism, a thought proposed by Master Yin-shun. There are four key points in his interview:
First, Buddhist schools, including Theravada, Mahayana, Vajrayana, and Japanese Buddhism are diverse and flourishing in contemporary Taiwan. Ven. Chuan-dao holds a positive attitude towards this diversity. Whenever he makes an evaluation on persons or on events, or presents his opinions, he speaks with fair and his remarks are pertinent to the matters. Out of affectionate devotion toward Buddhism and therefore with more demand, he rather makes more critical comments on the performance of Mahayana Buddhism no matter it is about the "inward" self-cultivation or the "outward" behaviour.
Second, as for Theravada Buddhist meditation, he applies the discourses of Visuddhi Magga (The Path of Purification) as the basics to compare theory with practice; on the other hand, he puts much emphasis on observing what is going on around him.
Third, Ven. Chuan-dao mentions two advantages of Theravada Buddhism spread to Taiwan. One is that it inspires more diverse thought in Buddhism in Taiwan. The other advantage is that the order of practice, beginning from the arousing of mindfulness, is complete and also beneficial to the beginners; but the premise is that the practitioners have to equip themselves first with the right thinking. Both advantages are what Ven. Chuan-dao thinks the most positive and affirmative, among which the thought of Master Yin-shun is reflected:
Fourth, as for the disadvantages of Theravada Buddhism, Ven. Chuan-dao stresses that “having a renouncing vow is not necessarily required,” according to understanding of “Humanistic Buddhism” (following the Mahayana teachings directly and vinaya/rules more important than fundamentality). He praises the altruism, which also means following the Mahayana teachings directly, and according to the spirit of rules adapted to special circumstances, he criticizes the formalism and the tradition of kappiya (lay attendant) in Theravada Buddhism.
Table of contents一、前言 5
二、傳道法師訪談錄 6
(一)從「整體佛教」看問題 7
(二)南傳佛教的優點 7
(三)佛法正見不可或缺 8
(四)發出離心非必要條件 11
(五)南傳佛教的缺點之一:形式主義 13
(六)南傳佛教的缺點之二:淨人制度 16
(七)南傳佛教的缺點之三:性別歧視 17
(八)其他缺點舉隅 18
(九)南傳佛教在西方 20
(十)「向內」、「向外」應作互補 21
(十一)修行成果與實際表現的巨大落差 25
三、結語 27
ISSN22241299 (P)
Hits257
Created date2014.09.25
Modified date2020.06.09



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