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人本的佛法與人本為中心的佛教 -- 論印順導師「人間佛教」之本懷=Buddhadharma for People and Human-oriented Buddhism: A Discussion of the Original Concerns of Ven. Yinshun's "Humanistic Buddhism |
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| 著者 |
楊郁文 (著)=Yang, Yu-wen (au.)
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.17 |
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| 出版年月日 | 2004.07 |
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| ページ | 1 - 18 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese; 英文=English |
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| ノート | 作者為中華佛學研究所研究員 |
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| キーワード | 佛法=Buddhadharma; 佛教=Buddhism; 人本=Human oriented; 人間佛教=Humanistic buddhism; 人本的佛法=Buddhadharma for humans |
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| 抄録 | （一）中國佛教，一般專重死與鬼，太虛大師倡導人生佛教，求人類生存發達為中心，強調十善業道以為對治；虛大師仍然同情天乘行果，而確定人乘行果，以實行所說的人生佛教原理。印順導師認為：「然佛法以人為本，也不應天化、神化。不是鬼教，不是（天）神教，非鬼化非神化的人間佛教，才能闡明佛法的真意義。」導師連續寫了十四篇文章，以《人間佛教》為名，發揚人間佛教的精髓，使後學得以起信、了解、實行、驗證人間佛法。（二）佛法包含佛所開示的 ‘法語’ 、 ‘法義’ ，佛所勸導的 ‘法依’ ，佛所賜與的 ‘法施’ ，佛陀依法奉行而成就的 ‘法身’ ，佛所覺悟最深的 ‘法性’ ，佛所覺知最寬廣的「法相」，這些都是「人間佛教的 ‘佛法’ 」。（三）把握（1）佛陀教化眾生的原則、（2）佛陀教化眾生的方式以及（3）佛陀教化眾生的終極目標，才能夠與「人本為中心的 ‘佛教’ 」相應。（四）導師所說的 ‘人本’ 指「以人類為本」、「以人類為本位的」、「以人類為根本」、「以教化人類為著重所在」、「以教化人類為中心」、「用人類的各自身份學佛為基本立場」。導師所說的「本位」是佛法的「根本立場」、學佛的「基本立場」「著重所在」「中心所在」。「人類為本位」在闡明人類生活環境提供佛學「教、理、行、果」的教材，也是實踐學佛「信、解、行、證」的最適合的場所。（五）諸佛因為現觀生命的緣起法而成無上正等正覺，亦為眾生闡明因緣法，包括有情世間及器世間的一切法。一代教法是以有情世間的苦、集、滅、道四聖諦為重心，亦即早期所說佛法以眾生為本位，以有情事為主題。（六）五趣、六道的有情，因為業報牽連，由身心的構造及生活環境的不同，能接受佛陀教化的條件各有不同。諸佛雖然發願要度化一切眾生，可是佛法是度人為主，祇有人類在人間的生活過程中，最容易信受奉行佛法。（七）佛陀的教法有如此五乘的差別：（1）「人乘法」（2）「天乘法」（3）「聲聞乘法」（4）「辟支佛法」（5）「大乘法」，五乘都是佛法，五乘佛法雖然究竟同歸佛道，可是前四乘是「歧出才迴入」佛乘；唯獨一大乘法門才是「直向直入、直趣成佛」。人本為中心的佛教，依人乘正行而趣向佛乘，以人菩薩行而向佛道；這才符合印順導師心目中，「人本佛法、人本為中心的 ‘人間佛教’ 」。
Abstract:
1. Chinese Buddhism commonly values death and ghosts. To counteract this, Ven. Taixu advocated “Buddhism for the human realm” (rensheng Fojiao 人生佛教), in which the survival and development of mankind is central, and in which the path of ten virtuous actions is emphasized. In order to put into practice the principles of his “Buddhism for the human realm,” Ven. Taixu prioritized the fruits of practicing in the human-oriented vehicle, while maintaining consideration for the fruits of practicing in the heaven-oriented vehicle. As Ven. Yinshun believes, “the Buddhadharma is for people; it should be without divinization or deification. It is not a religion of ghosts or spirits, nor is it theistic. Only a ghostless, non-theistic humanistic Buddhism can express the true meaning of the Buddhadharma.” Ven. Yinshun has written fourteen articles with the term “humanistic Buddhism” (renjian Fojiao 人間佛教) in the title, setting forth the core of humanistic Buddhism, and even allowing the present author to have faith, understanding, practice, and experience in humanistic Buddhadharma.
2. Buddhadharma includes the following: the teachings and explanations expounded by the Buddha; reliance on the Dharma; the gift of Dharma given by the Buddha; the Dharmakāya accomplished by the Buddha through correct dedication; the most profound dharma-nature, awakened to by the Buddha; the broadest dharma-characteristics, known by the awakened Buddha. These comprise the “Buddhadharma” of humanistic Buddhism.
3. Human-oriented “Buddhism” requires mastery of the following: (1) the principles that the Buddha used in teaching sentient beings; (2) the methods that the Buddha used in teaching sentient beings; and (3) the Buddha’s ultimate goal in teaching sentient beings.
4. For Ven. Yinshun, “human-oriented” refers to “taking human beings as the basis”; “taking human beings as central”; “taking human beings as fundamental”; “taking the conversion of human beings as the locus of importance”; “taking the conversion of human beings as central”; “taking the learning in Buddhism (xuefo 學佛) of each individual person as the basic interest.” For Ven. Yinshun, “central” is the “fundamental interest” of the Buddhadharma, and the “basic interest,” “locus of importance,” and “locus of the core” for learning in Buddhism. “Humanity-oriented” entails the fact that the environment humans live in provides the teaching materials (teachings, principles, practices, and fruits) for study in Buddhism (foxue 佛學), and is the most appropriate setting in which one puts into practice learning in Buddhism (faith, understanding, practice, and attainment).
5. Having directly perceived conditioned arising of life, the Buddhas attained perfect enlightenment; they also expounded the law of causes and conditions, including all dharmas of sentient and non-sentient realms. The Buddha’s teachings revolve around the Four Noble Truths (suffering, cause of suffering, eradication of the cause, and path leading to the eradication) in the s |
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| 目次 | 一、序言 3
二、佛法、佛教、人本 5
三、眾生為本的佛法 8
四、人類為本的佛法 10
五、人本的大乘佛法 12
六、結論 14
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| ISSN | 10177132 (P) |
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| ヒット数 | 2814 |
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| 作成日 | 2005.09.26 |
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| 更新日期 | 2017.06.20 |
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