|
|
|
 |
|
|
|
|
|
|
帝網重重中的太虛法師人間佛教 :一個互為主體的心理傳記研究=Master TaiXu’s Engaged Buddhism in a Reflective Imagines of Crystal Web:An Intersubjectivity Psychobiographical Approach |
|
|
|
| Author |
薛榮祥 (著)
|
|---|
| Date | 2017 |
|---|
| Pages | 203 |
|---|
| Publisher | 輔仁大學 |
|---|
| Publisher Url |
https://www.fju.edu.tw/
|
|---|
| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
|---|
| Content type | 博碩士論文=Thesis and Dissertation |
|---|
| Language | 中文=Chinese |
|---|
| Degree | doctor |
|---|
| Institution | 輔仁大學 |
|---|
| Department | 心理學系 |
|---|
| Advisor | 丁興祥 |
|---|
| Publication year | 105 |
|---|
| Keyword | 太虛法師=Master TaiXu; 人間佛教=engaged Buddhism; 心理傳記=psychobiography; 互為主體=intersubjectivity; 高峰經驗=peak experiences |
|---|
| Abstract | 太虛法師對於現代人間佛教的開創性主張，引導了漢傳佛教走向更為關懷世界的道路，這樣的影響也造就了佛教的新風貌以及新的活力。這一本論文在研究太虛法師生命史以及人間佛教主張的眾多文獻之外，採取心理傳記的方法，期望能夠透過對於太虛法師心理動力的研究，更進一步理解其個人經驗與想像如何對其理論的形成產生影響。同時也試著透過探討太虛心理歷程轉化的關鍵，提供一個當代佛教前進的參照。
本論文的研究指出，太虛法師在經歷了禪宗式的高峰經驗之後，產生了對於漢傳佛教佛性觀點及經典的重視。在這樣的基礎上，發展了他的八宗共弘以及經驗先於理論的佛教史觀。然而由於面臨到中國社會的重大變動以及佛教遭遇到寺產興學的威脅，迫使他走出開悟至上的內向型觀點，轉而朝向佛教的改革。
由於自命肩負了佛教改革的重任，加上接觸到新的思潮與不同的佛教體系，太虛不斷的思考佛教理論如何落實到新的人間需求中。除了最早從瑜珈菩薩戒以及彌勒信仰中擷取經典的資源外，最後產生了依人乘行果趣進修大乘行以及五乘共法這些想法，而建立人間佛教與菩薩行相結合的主張。
有別於過往心理傳記學的研究方式，研究者在此互為主體的心理傳記研究過程中，除了透過自身的生活與宗教來理解太虛法師心理傳記，也透過對於傳主經驗的探討和理解的過程，不斷的回觀反思自身的經驗。因而獲得一個重新統整與前進的機會，也對於僧俗的主體差異、宗教經驗和生活任務的不同產生新的理解。
Mater TaiXu’s innovative doctrine has great impact on modern engaged Buddhism, which has led Chinese Buddhism towards more concern for the secular world. This has greatly influenced the new aspect and the vitality of modern Buddhism. On top of the exploratory study of Master TaiXu’s life story and his doctrine regarding engaged Buddhism, this dissertation adopts the psychobiographical approach to investigate the Master’s psychodynamic in order to have deeper understanding of his personal experience and its impact on the formation of his doctrine. Besides, research findings also provide a reference point for future advancement in modern Buddhism via the investigation of the pivotal points in Master TaiXu’s psychological transformation.
This current study shows that after his Zen type peak experiences, Master TaiXu further reflects on the issue of Buddha-Nature and the emphasis on Sutra studies for Chinese Buddhism. He proposes the simultaneous propagation of the Eight Schools, in addition to the Buddhist emphasis of religious practices over theory. During that period, Chinese society was at the threshold of critical changes, and there were widespread threats of transforming temples to educational institutes. It was in this context that Master TaiXu was forced to convert to the revival of Buddhism, from his original focus on Enlightenment derived from introspection.
With his voluntary shouldering of the mission to revive Buddhism and his constant contact with new social/ political thoughts and different Buddhist schools, Master TaiXu continuously ponders ways to apply Buddhist doctrines to actual secular needs in the modern society. After the initial attempts to extract quintessence from sutra resources such as Bodhisattva Precepts and Maitreya studies, his doctrine of spiritual practice shifts from one yana (human vehicle) to five yanas. This eventually lays the foundation for combining engaged Buddhism with Buddhist practices.
Instead of using the traditional research methods in the psychobiographical field, the current researcher examines intersubjectivity in the present study. Actually, I explores Master TaiXu’s psychobiography in contrast to my personal life experience and religious practices. Conversely, I also reflects on his own experience based on the process of investigating Master TaiXu’s experience and its significance. It is hoped that findings in this dissertation can provide an opportunity to integrate existing literature, and to foretell future direction. All in all, new insights on Master TaiXu’s doctrine have actually been highlighted in this dissertation based on in-depth understanding of the subjectivity variation between the monks and the laymen, and that of the significance of religious experience and life mission.
|
|---|
| Table of contents | 摘要
第一章、楔子 1
一、一個找不到位置的夢 2
二、自我的感受和情緒在哪裡？ 5
三、在教育變局中掙扎的自我 7
四、在行動中摸索前進的自我 10
五、重新尋找自己的佛教道路 14
六、走入質性研究的學習與行動 17
七、走進太虛大師心理傳記的世界 20
八、在社群中一起學習前進 21
九、你自己的佛教在哪裡？ 22
第二章、文獻探討與研究方法 27
一、太虛法師的研究 28
二、研究方法 33
第三章、從高峰經驗到人間改革 46
一、前言 47
二、不安的童年生活 49
三、虛幻的彼岸與超越想像 50
四、意圖脫離此岸的陰影 52
五、彼岸想像的破滅與轉化 54
六、神聖經驗的轉化 56
七、朝向社會改革的個體化歷程 59
八、企圖融合內外世界的努力 66
九、一個佛法與人間互動的新階段 67
十、從佛教走向人間實踐的過渡空間 69
十一、結語 71
第四章、作為一個中國佛教的改革者 73
一、前言 74
二、佛性經驗與中國佛教主體的建立 75
三、理論即是宗教經驗 78
四、成立組織並與國內團體對話 80
五、對情境的回應以及宗教理論的闡揚 84
六、結語 91
第五章、從自信為佛到沙彌菩薩 93
一、從榮格、坎柏到卡羅皮爾森的原型觀點 94
二、想像的神仙原型 96
三、自信為佛的體驗 98
四、挑戰傳統勢力的探險 104
五、從佛教改革轉向人間佛教的旅程 108
六、從自信為佛轉向沙彌菩薩 112
第六章、帝網重重下的我行我思 123
一、關於空間的一個夢 124
二、宗教體驗帶來的安慰 127
三、來自生活的挑戰 129
四、進一步的辯證 131
五、傳主與研究者的主體 134
六、對傳主的多面詮釋 142
七、夢團體的理解 145
八、重新回到華嚴世界 149
第七章、結語 151
參考文獻 160
附錄 166 |
|---|
| Hits | 355 |
|---|
| Created date | 2022.06.27 |
|---|
| Modified date | 2023.02.03 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
