|
|
|
 |
|
|
|
|
|
|
初期佛教之「我」論=The Theory of Self in Early Buddhism |
|
|
|
| 著者 |
王開府 (著)=Wang, Kai-fuu (au.)
|
|---|
| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
|
|---|
| 巻号 | n.16 |
|---|
| 出版年月日 | 2003.09 |
|---|
| ページ | 1 - 22 |
|---|
| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
|---|
| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
|
|---|
| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese; 英文=English |
|---|
| ノート | 作者為國立台灣師範大學國文系教授=Professor, Dept. of Chinese, National Taiwan Normal University |
|---|
| キーワード | 初期佛教=Early Buddhism; 無我=non-self; 主體=subject; 自由意志=free will; 阿舍經=Agama; 巴利經典Pali Text= |
|---|
| 抄録 | 本文主在探討初期佛教有關 [我] 之思想.從初期佛典中使用與 [我] 相關的字， 分析其多義. 歸納出 [我] 作為反身代名詞 [自己] 中性義，及作為 [我所] [我執] [我慢] [靈魂] (梵我)之劣義. 佛陀不反對使用作為假名的 [自己] 之 [我] .他指出有關 [我] 之種種邪見及其產生之因，而主張離於常，斷，有，無兩邊的中道的無我論. 但他也提醒弟子不要住著於 [捨離] . 對照於西方思想中有關 [自我] 的 [主體] [自由意志] 觀念，可以說佛陀不反對緣起中的相對主體和自由意志. [自作] 不只是佛陀所容許，也是修行所必需. 筆者認為:緣起與自由意志之相容相成，並不形形成如某些西方哲學中 [自然] 與 [自由] 的二律背反或壁壘分明. 這也使緣起法不同於一種決定論或機械論. 道德活動的因果律法爾如是，活動的因關連著緣起中的相對自由，活動的果關連著苦的寂滅(幸福). 這是佛陀無我論的殊勝處.
This paper discusses the theory of self in early Buddhism. From words relating to self in early Buddhist texts, its many meanings can be analyzed. They can be categorized as：1. neutral references to oneself through reflexive pronouns; 2. condemnatory references with words such as "mine" attachment to self," "conceit of self," and "soul” [?tman]. The Buddha was not opposed to using the words "I" or "myself in their conventional sense. He pointed out many different illusions about self as well as the causes for their arising. He advocated a middle way theory of non-self，which avoids the extremes of eternalism and nihilism，existence and non-existence. At the same time however，he also reminded his disciples not to cling to renunciation.
Using a comparison involving the concept of the free will of a subjectivity—concepts in Western thought which relate to the concept of self—it can be said that the Buddha would not object to relative subjectivity or free will within dependent arising. "Saya?-kata" (made by oneself) was not simply approved of by Buddha, it is a necessary prerequisite for self-cultivation in Buddhism. The author believes that the concepts of dependent origination and free will complement each other，rather than forming a clear-cut division or an antimony as is done between nature and freedom by some Western philosophers. This also ensures that dependent origination is not a kind of determinism or mechanism. The law of causality in moral action is natural. The cause of moral action is associated with relative free will in dependent arising; and the effect of moral action is associated with the cessation of suffering (happiness). This is the greatness of the Buddha's theory of non-self. |
|---|
| 目次 | 一、前言 2
二、初期經典中有關「我」的字 3
三、初期佛教「我」字之多義 4
四、「我」之邪見及其產生之因 7
五、佛陀離於兩邊說「我」 10
六、主體之有無 12
七、緣起與自由意志 15
八、結論 20 |
|---|
| ISSN | 10177132 (P) |
|---|
| ヒット数 | 1585 |
|---|
| 作成日 | 2003.09.08
|
|---|
| 更新日期 | 2017.06.20 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
