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「婚姻平權」議題的佛法論述=The Dharma Discussion on the Issue of “Marriage Equality” |
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| 著者 |
釋昭慧 (著)=Shih, Chao-hwei (au.)
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| 掲載誌 |
玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies
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| 巻号 | n.33 |
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| 出版年月日 | 2020.10.09 |
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| ページ | 1 - 22 |
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| 出版者 | 玄奘大學 |
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| 出版サイト |
http://ird.hcu.edu.tw/front/bin/home.phtml
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| 出版地 | 新竹市, 臺灣 [Hsinchu 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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| ノート | 作者單位：玄奘大學宗教與文化學系教授兼社會科學院院長
宗教文化與性別倫理 |
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| キーワード | 婚姻平權=Marriage Equality; 同性婚姻=same-sex marriage; 同性戀=homosexual; 異性戀=heterosexual; 邪淫=sexual misconduct; 家=family; 非家=non-families |
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| 抄録 | 「婚姻平權」議題的佛法論述如下：
1.佛法的重心，在於促使每一生命「離苦得樂」，準此，倘若同志的身心狀態，擁有婚姻會更好，就要祝福並成全他。不應增益他們的痛苦。
2.論同性或異性，其戀情有兩個要素：「情」與「欲」。「欲」是動物本能，「情」從「我愛」出發。兩者均無關善惡，亦無「神聖」可言。故異性戀不宜以婚姻「神聖」為由，阻攔同志結婚。
3.無論同性或異性戀情，都要把「欲」加以節制，把「情」加以昇華，淨化成感恩與慈悲之情。
4.戀情有一種強烈「相互依屬」的特質，婚姻是將「相互依屬」的戀情加以法制化，在節制、淨化與昇華情欲方面，婚姻有其功效，即：視配偶為相互扶持的「家人」，以感恩與慈悲之情待之。
5.「家」有許多重要價值，但「家」的價值不應無限上綱。人類史上早就已經有許多「非家」者，創造了人類社會最燦爛的文明，包括了佛陀、耶穌與眾多遊方僧。因此，反同、恐同者標榜「家」的唯一價值，並壟斷「成家」權利，並不妥當。
6.「邪淫」有二要素：（1）對無辜他者構成負面影響，（2）對感官享受過度耽溺。準此，同志佛教徒未必違犯「邪淫戒」。再者，以「邪淫」為由，反對非佛教徒在內的同性戀民眾結婚，更屬荒謬。
As the Buddhist perspective on the issue of“Marriage Equality,” I will express in the sixkey aspects as follows:
1. The Buddhist common wish is for every living being to be released from sufferings and achieve happiness. If a person who is a homosexual and feel that having a marriage would be better, Buddhists should then give them our blessings and accomplish them and not be allowed to increase their suffering.
2. Regardless of same-sex or opposite sex, there are two elements in their relationship: “love” and “desire.” “Desire” is an inborn
ability in all living beings.“Love” starts from “self-love” and arose from “what I like.”Both are neither good nor bad in nature, and have no “sacred ingredients.” Therefore, heterosexuality should not obstruct the same-sex marriage on the grounds of the“sacredness”of marriage.
3. Regardless of homosexual or heterosexual love, we must control our “desire”and sublimateour “love,” and purify this kind of “love”
into gratitude and compassion.
4. Love has a strong “mutually dependent” trait. Marriage is a legalization of “ interdependence. ” In terms of temperance desire,
purifying and sublimating feelings, marriage has its powerful effect, that is, treating spouse as a “family members” who support each other and have gratitude and compassion for his/her spouses.
5. “ Family ” has many important values, but the value of “home” should not be infinite. There have been many non-families in the
history of mankind, creating the most splendid civilization of human society, including the Buddha, Jesus and many tourist practitioners. Therefore, it is not appropriate for those who oppose same-sex marriage to advertise the sole value of “home" and to monopolize the right to "get married."
6. “Sexual misconduct” has two elements: first, it has a negative impact on the innocent, and second, excessive sensation of sensory
enjoyment. Therefore, homosexual Buddhists may not violate the “sexual obscenity." Moreover, it is ridiculous to blocking homosexuals from getting married, including non-Buddhists, on the grounds of “ Sexual misconduct.” |
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| 目次 | 一、前言 5
二、支持「婚姻平權」的佛法論述 8
（一）回歸佛法重心——令眾生「離苦得樂」 8
（二）駁斥「業障論」 9
（三）無論同性或異性，其戀情有兩個要素：「情」與「欲」 10
（四）「情」與「欲」是每個人的生命功課 12
（五）婚姻在節制、淨化與昇華情欲方面有其具體功效 12
（六）「家」有價值，但「家」的價值不應無限上綱 14
（七）同志佛教徒不必然違犯「邪淫戒」 14
三、戒律問題解析：同志是否犯「邪淫」 16
（一）由僧律轉入在家戒法 16
（二）與人為善的制戒宗旨 18
四、結語 19
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| ISSN | 18133649 (P) |
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| ヒット数 | 205 |
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| 作成日 | 2021.01.19 |
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