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從佛法看孔子的生命情調=Confucian Life Tone: From the Aspect of Buddhism |
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| 著者 |
蔡學海 (著)=Tsai, Hsueh-hai (au.)
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| 掲載誌 |
玄奘人文學報=Hsuan Chuang Humanities Journal
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| 巻号 | n.5 |
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| 出版年月日 | 2005.07.01 |
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| ページ | 1 - 33 |
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| 出版者 | 玄奘人文社會學院=Hsuan Chuang University |
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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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| キーワード | 孔子=Confucius; 生命情調=life tone; 聖人=Saint |
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| 抄録 | 本文的重點是想從佛法驗證孔子的「生命境界」，到底是真的？還是徒有其名？全文分爲三大部分。第一部分在討論孔子自已所說的境界，包括「不怨天不尤人」，以及「從心所欲」。關於前者，孔子自稱他「知天命」，即知道宇宙、人生的真相，這境界比之於佛教，即所謂的「明心見性」。一個人達此境界，便能清楚了解各種遭遇，無非都是受著「因果律」的支配，自然就不會怨天也不會怪人。孔子說，這是他「下學上達」努力的成果。這點和佛教的說法相類似，一個修行人如果平日努力「歷事練心」的話，是可以達成此成就的。至於後者是種安詳自在的必境。從佛教而言，一旦了知宇宙人生的真相，又能放下個人的妄想與執著，沒有牽掛的服務眾生，他就是菩薩。孔子既「知天命」，又能夠「毋我」，並積極的教化大眾，所以他的性格和菩薩相似。第二部份則用以探討孔子的修行次第。發現孔子的修行次第的重點，在於「學、思、行的統一」，這點和菩薩的「聞、思、修－體」是一致的，證明孔子的「生命境界」確實是修行得來的，並非虛有其名。第三部份，最最分析孔子的「生命情調」，即以日常生活的情趣，反證聖人的特質：一、論志趣，是慈悲與智慧一體，從心所欲。二、論學道精神，則如水之奮進，滿坎而後進。三、論生活態度，則瀟灑自在，不計較分別執著。四、論語言，則謹慎謙遜，只講饒益性的話語。五、論從政，則參加而不介入，進退自如。從以上各部分看來，孔子的成就迹近菩薩，稱譽他爲聖人，實至名歸。
The purpose of this article is to examine, from the aspect of Buddhism, whether Confucian life tone is true or it is an undeserved reputation. The article consists of three parts. The first part is to discuss the life stages described by Confucius himself, which include "do not blame god and people" and "to do as his wishes without violating any rules". Concerning the former, Confucius claimed that "he knew fate", which means that he knew the truth of universe and life. A corresponding stage is available in Buddhism; to enlighten the mind and realize the Buddha-nature immanent in alt beings One who attains such stage can clearly comprehend that, without exception, alt vicissitudes are ruled by "causation" Hence, he wilt not blame God and people. Confucius said he achieved by means of studying human affairs and "the reason of Heaven". Comparatively, Buddhism also emphasizes that a person can achieve by virtue of salving secular problems and getting rid of vexation from his mind. Concerning the tatter, it means a peaceful status free of delusion. Buddhism holds that a person can be honored as a Buddha care be knows the truth of universe and life, abandons desire and what he grabs tenaciously, and serves people without hindrance in his mind. Confucius knew fate, rejected egoism, and actively educated people, so his nature resembled a Bodhisattva's. The second pan is to ascertain the phases of Confucian teaching. The point lies in die combination of learning, thinking and fulfilling. Likewise, Buddhism stresses hearing, thinking and practicing. It is proved that Confucian capability is solid, not fake. The third part is to analyze the "life tone" of Confucius. His characters can be demonstrated from his daily life. 1. Regarding earner goats: To integrate mercy into "Prajna" (wisdom); to do us his wishes without violating any rates. 2. Regarding studying: To imitate water; to endeavor to fill in the pits before moving on. 3. Regarding living attitude: To free souls; do not haggle; do not be stubborn. 4. Regarding language: Be Cautious, modest and useful. 5. Regarding politics: To participate in the politics but do not get addicted toil. Be easy, no mutter promotion or demotion. From all parts mentioned above, we may welt say that Confucian achievement amounts to Bodhisattva's. Without a doubt, he deserves the title of Saint. |
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| 目次 | 壹、前言 3
貳、生命境界 3
(一) 不怨天不尤人 3
(二) 從心所欲 4
參、志行意趣 8
(一) 人格志向 8
(二) 學行次第 11
肆、聖者風範 18
伍、結語 29 |
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| ISSN | 18156541 (P) |
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| DOI | 10.29956/HCHJ.200507.0001 |
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| ヒット数 | 545 |
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| 作成日 | 2009.10.30 |
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| 更新日期 | 2019.12.16 |
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