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人間佛教生命教育的理念與實踐：以南華大學通識生命涵養課程為例=The Concept and the Practice in Life Education of Humanistic Buddhism: Taking “General Education Courses at Nanhua University” for Example |
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| 著者 |
李芝瑩
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| 掲載誌 |
教育研究月刊=Journal of Education Reasearch
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| 巻号 | v.254 |
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| 出版年月日 | 2015.06 |
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| 出版者 | 高等教育出版 |
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| 出版サイト |
http://www.edubook.com.tw/tw/Journal_list.aspx?no=419
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| 出版地 | 臺北市, 臺灣 [Taipei shih, 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 |
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| キーワード | 人間佛教=humanistic Buddhism; 生命教育=life education; 通識教育=general education |
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| 抄録 | 本文從星雲人間佛教觀點，分由「生命為人間之體─依因緣」、「生死為人間之相─依輪迴」及「生活為人間之用─依業力」等三大面向探悉生命教育理念。由此掘發人間佛教依因緣法所探究生命實相，實以十二因緣生滅為本。而對於人間所呈現生死之相，乃是業力所牽引，惟依八正道次第而行時，方能止息生死輪迴。而謹守身、口、意的活動，在日常生活中止惡行善，則是依業力為內涵的人間生活學要義。實踐部分，則從南華大學通識生命涵養課程說明之，透過正念靜坐課程，初步達成學生專注力及學習成效提升成果；而成年禮課程，則以生命教育講座及儀式強調立基於生死自省上的課程內涵；此外，結合三好運動的服務教育，則是自證生活自利利他的重要實踐。綜此，星雲模式之人間佛教不僅開展出屬於臺灣特色的生命教育論述，星雲所創辦的南華大學，業已從人間佛教生命教育理念的實踐中走出辦學特色。
In this paper I explore the meaning of “life education” from the perspective of Master Xingyun’s (Hsing Yun) concept of “humanistic Buddhism” and in turn examine the latter in terms of dependent origination. This paper is divided into three parts: “Dependent Origination as the Essence of Life,” “Samsara as the Mark of Life,” and “The Force of Karma as the Energy of Life.” I also investigate how samsara is conceived as a manifestation of the force of karma, and how it comes to an end through the practice of the Eightfold Path, which entails engaging in good deeds, abstaining from evil, and reining in all actions of body, speech, and mind in daily life.
I then describe how these concepts have been applied in three general education courses at Nanhua University: “Mindfulness, Meditation, and Self-awareness,” which focuses on the practice of mindfulness and meditation as a way of improving students’ concentration and learning ability; “Rituals for Adults—Introspecting on Life and Death,” in which lectures and ritual practices are used to highlight key issues relating to life and death; and “Service Education—Awakening to Life,” in which the life education component of the “Three Good Deeds” movement is used to emphasize the importance of putting into practice the motto “benefiting oneself and others.” I conclude by indicating how in addition to serving as a localized form of life education, Master Xingyun’s conception of humanistic Buddhism and life education have become the defining characteristics of the educational style at Nanhua University. |
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| DOI | 10.3966/168063602015060254005 |
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| ヒット数 | 336 |
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| 作成日 | 2020.09.14 |
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| 更新日期 | 2020.10.14 |
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