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佛教優婆夷行願典範之探究=A Study on the Model of Practices and Vows of Upāsikās in Buddhism |
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洪玉珮 (撰)=Hung, Yu-pei (compose)
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| Date | 2020 |
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| Pages | 103 |
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| Publisher | 南華大學 |
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| Publisher Url |
https://web.nhu.edu.tw/
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| Location | 嘉義縣, 臺灣 [Chia-i hsien, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 南華大學 |
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| Department | 宗教學研究所 |
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| Advisor | 釋永本、釋覺明 |
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| Publication year | 108 |
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| Keyword | 優婆夷=Upāsikā; 菴婆婆梨女=Āmrapālī; 妙慧及勝鬘=Sumati and Śrīmālā; 《善女人傳》=Biographies of Upāsikā; 《持驗記》=Record of the Proven Eficacy; 呂碧城=Lü Bicheng |
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| Abstract | 優婆夷身為佛教四眾弟子之一，對佛教二千多年的發展與貢獻，可謂功不可沒。其對佛教的貢獻體現於行願上，然因女性向來處於弱勢隱晦的族群，長久以來為史筆所忽略。基於此，本論文透過原始、大乘經典及中國佛教史籍、傳記等文獻資料，進行耙梳及匯整，並選擇古印度、中國歷代及民國初年，各時期具代表性的佛教善女人典範之修行事蹟及德目，建構系統性的研究。
原始經典中之優婆夷修行，著重在個人人格的養成及來世的利益；大乘時期之優婆夷，則除了利己的修行，更擴大為利他的菩薩行；中國佛教典籍中之優婆夷則為適應當時代政策、社會環境等條件，而偏重於淨土法門；近現代優婆夷，多為知識份子，且具經濟能力，行願之實踐上，則不再侷限於居家修行，而是走入大眾，講經弘法、譯經造論、建寺興學等不一而足。
不同時代之優婆夷，其行願展現當時代之修行特色，凸顯佛教從印度到中國之間的顯著差異。根據典籍記載，本研究選定之具代表性的典範優婆夷，均能顯示她們適應當代社會環境的堅韌度，更展現其信仰的虔懇態度與實踐的堅持，實無時空的差別。本論文針對古印度、中國優婆夷行願之研究發現，期能給予當今人間佛教在家修行女性，無論優婆夷或一般初入門之女眾修行者，提供修行借鏡。同時，亦期本研究能作為未來研究佛教女性修行者行願，以及當代探討女性議題之參考。
As one of the Fourfold Assemblies of Buddhist Disciples, Upāsikās have contributed greatly to the development of Buddhism, which manifests in the form of their practice and vows. However, due to the marginalized status of women, they have often been omitted by history annals. This thesis will conduct a systematized research on the cultivation and virtues of model Buddhist Upāsikās of various time periods—ancient India, Chinese imperial dynasties, and the first year of the Republic of China—through organizing literature such as Early Buddhist texts, Mahayana texts, Chinese Buddhist historical records, and biographies.
Cultivation of Upāsikās found in Early Buddhist texts emphasized building a sound character and benefiting future lives. Upāsikās during the period of Mahayana Buddhism, other than cultivating to benefit oneself, also extended to the bodhisattva practice by benefiting others. Upāsikās within Chinese Buddhist texts focused on Pure Land Cultivation in order to adapt to conditions such as imperial policies and the social environment. Upāsikās of the modern era are mostly highly educated and financially self-reliant; their practice and vows are no longer limited to the household, rather, they reach out to society, translate sutras, write commentaries, and construct monasteries and schools.
The practice and vows of Upāsikās of different eras demonstrate the defining characteristic of cultivation of their respective time periods, as well as highlight the differences in Buddhism as it transmitted from India to China. According to records, the Upāsikās chosen as the subjects of research are exemplars who have demonstrated resilience in adapting to their social environments, as well as their devout faith and perseverance in actual practice. These qualities remain constant throughout each time period. It is hoped that through the research of the practice and vows of Upāsikās in ancient Indian society and imperial Chinese society, this research can provide an entry point of cultivation to lay female practitioners of Humanistic Buddhism of today. It is also hoped that this research may provide reference for future research on women in Buddhism, as well as current women social issues. |
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| Table of contents | 誌謝 I
摘要 II
Abstract III
目錄 IV
表目次 V
第一章 緒論 1
第一節 研究動機、目的與方法 1
第二節 研究現況回顧 3
第三節 文本綜述 8
第二章 原始經典中之優婆夷行願類型 15
第一節 優婆夷之起源 15
第二節 家庭倫理之典範－玉耶女 17
第三節 布施供養之典範－菴婆婆梨女 23
第四節 持戒之典範－毘舍佉（墮舍迦） 27
第三章 大乘經典中之優婆夷行願類型 35
第一節 青少年修行之典範－妙慧童女 36
第二節 知性婦女之修行典範－勝鬘夫人 48
第四章 優婆夷行願典範之繼承與轉變 55
第一節 以《善女人傳》為例的探討 55
第二節 以諸經《持驗記》為例的探討 64
第三節 以近現代優婆夷行願典範為例的探討 69
第五章 結論 89
參考書目 91
附錄一：《玉耶經》四種譯本之比較分析表 100
表目次
表1：三業與十戒及十善對應表22
表2：「八關齋戒」與「五戒」差異表30
表3：佛陀和妙慧童女的十問四十答37
表4：十大受與三聚淨戒及四正勤關係表52
表5：《善女人傳》修持法門分類表56
表6：三部持驗記「經卷誦持」人數統計表64 |
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| Hits | 293 |
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| Created date | 2021.11.08 |
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| Modified date | 2023.01.09 |
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