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The Nature of Emptiness and Buddhist Ethics=空的本質與佛教倫理 |
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| 著者 |
Inada, Kenneth K. (著)=稲田亀男ケネス (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.13.2 |
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| 出版年月日 | 2000.05 |
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| ページ | 255 - 275 |
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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 | n.13.2為第13期卷下‧英文篇 |
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| キーワード | Dynamic Non-self=動態無我; Emptiness=空; Ethics=倫理; Middle Way=中道; Relational Origination緣起= |
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| 抄録 | Summary
Buddhist ethics can be compelling by the sheer force of its principal doctrines. It focuses on the nature of the elusive but dynamic nonself (anatman) doctrine and brings together such concepts as the middle way (madhyama-pratipad)，relational origination (pratitya-samutpada) and the nature of emptiness (sunyata). But more basic to the understanding of these concepts is the need to practice the well known Eightfold Noble Path that finally caps in meditative discipline (samadhi) that breaks open into the perception of things under the aegis of emptiness. The result is a rare vision，and insight (prajna) and compassion (karuna) for all living and nonliving creatures.
The dynamic nonself is important in that it exhibits the contemporary significance of the content of a doctrine expounded by the historical Buddha.Without this doctrine，it would not be possible to
develop Buddhist ethics. It compels us to perceive our contacts, association and actions in a group or social setting in a broader，deeper and flexible ways.The nature of emptiness allows this perception.More specifically，the awareness of others in mutually binding and dynamic ways give rise to a unique form of moral sense. It binds people together in ways that are gainful and harmonious,
thus perpetuating and sustaining a healthy and productive society.
提要:
佛教倫理隨其主教理的大力影響而令人矚目. 它的焦點集中在本質為瞬間消逝而呈動態的無我(anatman)哲學，以
及伴隨而來的中道(madhyama-pratipad)，緣起(pratitya-samutpada)概念與空(sunyata)的本質. 但比理解這些
概念更為根本的是親身力行眾所周知的八正道，終而歸結於正定(samadhi)，從此在空性的支撐下開啟對事物的認知
. 最後的結論是一珍貴的觀點：以智慧(prajna)與慈悲(karuna)對待一切有情與無情.
動態無我的重要在它展示了教理內涵的現代性意義，而此教理是歷史上的佛陀所親口宣說. 沒這項教理，就不
可能發展佛教倫理. 它促成我們得以以更寬闊，深入與有彈性的方式，去認知在團體或社交場合間彼此的接觸，
交際與活動. 空的本質使這種認知成可能. 更明確地說，覺察到他人與自己是彼此依存且互動的關係，有助
發展出一種獨特的道德感. 它將人們以更為互利與和諧的方式緊緊繫屬在一起，因此能維繫並永續發展一個健康而
且欣欣向榮的社會. |
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| 目次 | The Foundation of Buddhist Ethics
The Three Marks
The Dynamic Non-self
The Nature of Emptiness
Buddhist Ethics
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| ISSN | 10177132 (P) |
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| ヒット数 | 1717 |
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| 作成日 | 2000.07.22
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| 更新日期 | 2017.06.20 |
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