|
|
|
 |
|
|
|
|
|
|
＜牟子理惑論＞作為中國佛教史上第一波儒、釋、道會通其所引用典籍之研究=Using Mouzi's Lihuolun to Be the Quotation Research of Ancient Books for the First wave of Fusion of Confucianism,Buddhism, and Taoism in Chinese Buddhism History |
|
|
|
| Author |
陳義雄 (撰)=Chen, I-hsiung (compose)
|
|---|
| Date | 2008 |
|---|
| Pages | 229 |
|---|
| Publisher | 華梵大學東方人文思想研究所 |
|---|
| Publisher Url |
http://oh.hfu.edu.tw/
|
|---|
| Location | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
|---|
| Content type | 博碩士論文=Thesis and Dissertation |
|---|
| Language | 中文=Chinese |
|---|
| Degree | master |
|---|
| Institution | 華梵大學 |
|---|
| Department | 東方人文思想研究所 |
|---|
| Advisor | 黃俊威 |
|---|
| Publication year | 97 |
|---|
| Keyword | 牟子=Mouzi; 佛=Buddhism; 梵摩渝經; 樂府詩集; 初傳漢地; 六度集經; 理惑論=Lihuolun; 儒=Confucianism; 道=Taoism; Chinese |
|---|
| Abstract | ＜理惑論＞是一部看不到以佛家義理闡述佛教的文獻，其引用釋、儒、道典源包羅萬象。佛典方面有:《修行本起經》、《六度集經》、《瑞應本起經》、《梵摩渝經》、《佛說猘狗經》、《普曜經》、《五苦章句經》。東晉法顯的《佛說大般泥洹經》、《四十二章經等》。儒、道典源方面有: 《孝經》、《孟子》、《周易．繫辭》、《尚書》、《莊子》、《論語》、《豫讓論》、《史記》、《鹽鐵論》、《樂府詩集》、《燕射歌辭》、《呂氏春秋》、《孔子家語》、《後漢書》等典籍，是中國最早促成儒、佛、道會通的文獻。佛教在中國的傳播發展過程中，始終與儒、道思想處在衝突和相互磨合的複雜關係中。此種釋、儒、道相互依存的關係，構成了漢代以後中國學術思想文化發展的重要內容。佛教初傳漢地時，人們認為它屬於神仙黄老之術，但到了東漢末年人們對於佛教雖有進一步的認識，但仍受到一般文人學士的反制。在牟子的時代一般知識份子，都通曉儒道典籍，但對於來自印度的佛教典籍，可說一知半解，且認為佛教的義理有違儒道思想，因此一些衛道之士紛紛提出責難。針對孝道觀問題、有禮教差異之問題、有關形神滅否之問題、布施觀念差異之問題、生活飲食服裝差異之問題、道者辟穀不食，而飲酒啖問題、有關夷夏本位等問題進行論辯。而＜牟子理惑論＞則引用儒、道典籍中取譬喻解釋，企圖化解責難者的疑慮，就此展開了儒、釋、道三教的爭辯。整個三十七問中，可分為四部份：一、以儒質佛以儒釋佛；即是引用儒典來質疑佛家，再以儒典或歴史典故來回答。二、以儒質佛以道釋佛；即是引用儒典來質疑佛家，再以道家思想來回答。三、以道質佛以道釋佛；即是引用道家典故來質疑佛家，然後再以道家思想來回答。四、以道質佛以儒釋佛；即是引用道家典故來質疑佛家，然後再以儒家思想或歴史典故來回答。＜理惑論＞，其所呈現的佛教特質除了第一問、二十一問有較明顯引用佛典痕跡外，餘均引用儒、道典籍或歴史故事來解釋佛理。然其展現深厚的儒、道內涵，對往後三教會通的影響至為深遠。為使能一目了然＜理惑論＞釋、儒、道互動內涵，最後僅將三十七問每一問主要內容文獻出處歸納彙總成表，以利窺知其源流全貌。
In Mouzi Lihuolun, you can not see any Buddhism language applied to expound Buddhism principles. However, its quotes were from the source of Buddhism、Confucianism and Taoism literatures including ：Xiu Xing Ben Qi Jing、Buddhist scripture of Six Fixed Ways(or translated as Liu Du Ji Jin)、Zuinbanchigin、Fanmoyugin、Foshochigogi、Puyaugi、Wukuchanggigin、Foshodabannihuanjin、The Sutra Forty-two Chapters、Shiao-Gin (or translated as Filial Piety Classic）、Men-Zi (or Mencius)、Zhou-Yi. Si-Chi、Shan-Shu、Zhuang-Zi、Lun-Yu (or translated as Confucian analects)、Yu-Zan Lun、Shi-Gi、Yen-Tia-Lun、Yua-Fu-Shi-Gi、Yen-Sha-Ger-Chi、Lu-Shi-Chen-Chou、Kon-Zi-Gia-Yu (or translated as Confucious’ Parental Instruction)、Ho-Han-Shu... and so on. It is the earliest literature found to be putting through the fusion of Confucianism, Buddhism, and Taoism. During the course of dissemination and developing process in China, Buddhism had always been in the complex relations of conflictive and harmonious situation with Confucianism and Taoism. This kind of mutuality and dependable relations of Buddhism, Confucianism, and Taoism constitutes the vital contents of Chinese academic culture and thoughts at its development stage after Han Dynasty. At the time when Buddhism was initially introduced to China in Han Dynasty, the people thought that it’s the deity yellow, celestial being’s technique. Even after people had a further understanding on Buddhism in late Eastern Han Dynasty, the ordinary scholars still repelled to accept it. In Mouzi’s time, common educated people were all familiar with Confucianism and its classics. However, for the sutras came from India, people were smatter about it and even thought that its righteousness principle disobeyed the teaching of Confucianism. Thus, people who defended for traditional moral principles proposed to censure and question on Buddhism and the topics were: filial piety concept, spirit exist or die out after pass away, differences on manners, donation concept, and the basic necessities of life in living including food and clothing topics, Taoist’s Breatharianism behavior, drinking wine and eating meat topics, and also the sectionalism and nationalism issues with outside tribes’ culture influence. Mouzi Lihuolun quoted literatures of Confucianism and Taoism and applied examples trying to clear doubts for those people who were having questions on Buddhism. This is where the arguments started on Confucianism, Buddhism, and Taoism. The whole thirty seven questions in Mouzi Lihuolun can be divided into 4 sessions:
1. First, using Confucianism to question Buddhism and then applying Confucianism or history literary references to explain Buddhism.
2. Second, using Confucianism to question Buddhism and then applying Taoism to
explain Buddhism.
3. Third, using Taoism to question Buddhism and then applying Taoism to explain
Buddhism.
4. The last, using Taoism to question Buddhism and then applying Confucianism or history literary references to explain Buddhism. Lihuolun reveals its Buddhism characteristics through the texts in the first and the twenty-first que |
|---|
| Hits | 1905 |
|---|
| Created date | 2009.12.03 |
|---|
| Modified date | 2023.04.18 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
