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星雲大師「問政不干治」之研究 — 從「政治和尚」到「趙無任」=A Study of Venerable Master Hsing Yun's "Asking after Government without Interfering in Governance": From "Political Monk" to "Zhao Wu-ren" |
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王玉琳 (撰)=Wang, Yu-lin (compose)
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| Date | 2016 |
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| Pages | 107 |
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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 | 釋滿紀、黃國清 |
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| Publication year | 104 |
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| Keyword | 星雲大師=Venerable Master Hsing Yun; 問政不干治=Asking after government without interfering in governance; 政治和尚=Political Monk; 趙無任=Zhao Wu-ren; 教與政治=Buddhism and politics |
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| Abstract | 僧侶關心政治一事，自民國初年以來至今，一直倍受討論與關注。尤其，深受明清以來排佛政策，以及媒體戲劇效果影響，世人對佛教的刻板印象，不外乎離世清修，不問世事。因此，當僧侶出面關心政治時，多數遭到指責與批評，「政治和尚」一詞便油然衍生。
但政治的真義，是舉凡與眾人有關之事都屬政治，而非政黨政治與權力角逐，才稱為政治。佛陀出身政治世家，雖然捨棄王位出家修行，但他成道後，沒有嫌惡政治與世事，反而遊化印度，為國王宣說仁王治國之道，顯示他仍然關心國家與百姓。中國史上各個朝代，也有高僧大德成為國師，以正法協助帝王治理天下，造福百姓。佛圖澄大師，度化好戰的石勒、石虎，免去多場戰役；明瞻法師為唐太宗講說佛教慈悲義理，使其戒殺茹素，救人民與於水火之中。倘若關心政治即是「政治和尚」，那麼佛陀和祖師大德們，都在「政治和尚」之範疇中。
佛光山開山星雲大師（以下簡稱大師），秉承太虛大師「問政不干治」立場，抱持「以出世的心，做入世的事業」的原則，積極關心民生政策、教育機制、慈善服務等與民有關之事，「政治和尚」一名從此不退。二○一五年，他更化身為「趙無任」，揭發台灣腐敗選舉文化與政治弊病，受到民眾廣大肯定與回響，也喚醒公民要以「無我」的精神，實踐對社會的責任感。
本論文扣緊「政治乃眾人之事」的真義，從大乘菩薩「無上菩提」角度出發，闡述大師一生政治思想之蘊釀與行事。從遭譏為「政治和尚」，到成為公民楷模的「趙無任」，探討其人在「問政不干治」的原則下，背後所含藏之慈悲、包容與超越心量，並試圖從大師之思想，勾勒出人間佛教理想之政治主張。
The issue of monastics concerning politics has long been noticed and discussed since the founding of the Republic of China. Due to anti-Buddhist policies and the dramatic influences imposed by the media, general public have formed stereotypes that monastics should have stayed away from the mundane world and never asked worldly affairs. Hence, when they stand out and demonstrate concerns for politics, monastics are mostly censured and criticized, even giving rise to “political monks”.
The true meaning of politics refers to anything that concerns the general public, rather than party politics or power games. The Buddha was born in a political family. Abandoning the throne and renouncing for cultivation, he did not dislike or avoid politics or mundane business, but continued to teach in India. The fact that he had counseled rulers on how to govern their countries as benevolent rulers demonstrated that the Buddha still cared about the society and the people. Throughout Chinese history, many monastics became imperial counselors, assisting emperors to rule their kingdom with Buddhist principles and to benefit their people. Master Fotudeng (Skt. Buddhacinga) transformed the barbaric natures of Shi Le and Shi Hu and prevented countless wars. Master Mingzhan taught compassion to Emperor Taizong of Tang, which led him to refrain from killing, to practice vegetarianism, and to save people from sufferings. If one monastic who is concerned with political issues is labelled as a “political monk”, then the Buddha and all other monastics would have all fallen into the same scope.
Venerable Master Hsing Yun (Hereafter referred to as Hsing Yun), following Venerable Master Tai Xu’s advocate of “asking after government without interfering in governance” positively concerns himself with any issues related to people, such as people's livelihood, education system, charity services, and others, in accordance with his principle of “doing mundane issues with a transmundane mind”. Therefore, the title of “political monk” has been with associated with him. In 2015, Hsing Yun, using a pen name of Chao Wu-Ren, disclosed the corrupted election culture and political malpractices. This has received wide acceptance and responses from general public. By doing so, III Hsing Yun has waked citizens to the need of fulfilling their responsibilities to our society with nonself.
This Study investigates the essence of “politics being everyone’s affairs”, and illustrates Hsing Yun’s political thoughts as well as their manifestations, from the perspective of the “Supreme Bodhi” (Skt. Anuttara-Bodhi) inherent in Mahayana bodhisattvas. From being ridiculed as a “political monk” to being recognized as a honorable citizen, “Chao Wu-Ren”, this Article explores Hsing Yun’s immense compassion, forbearance and transcendence that underlies his principle of “caring political affairs without interference”. It also attempts to outline the political viewpoint of Hsing Yun’s Humanistic Buddhism ideal. |
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| Table of contents | 第一章 緒論 1
第一節 研究動機與目的 1
第二節 文獻回顧與研究現況 2
第三節 研究方法 8
第四節 研究結構綱要 9
第二章 其人政治思想之醞釀 11
第一節 學習及參學的人生（1937～1956） 12
第二節 文學及哲學的人生（1957～1977） 16
第三節 歷史與倫理的人生（1978～1997） 19
第四節 佛法的人生（1998～） 20
第三章 「政治和尚」一名反思 25
第一節 政治和尚之界定 25
第二節 十大相關事件回顧與反思 29
第三節 政治和尚之是與非 44
第四章 「趙無任」之「好人政治」 54
第一節 誰是趙無任？ 54
第二節 趙無任的政治思想 57
第三節 趙無任的啟示 65
第五章 「問政不干治」之探 74
第一節 佛教與政治 74
第二節 誰是問政不干治者 78
第三節 人間行者 菩薩和尚 83
【參考文獻】 88
【附錄】 104
圖目錄
圖2-1 星雲大師人生八大時期與政治之關係 11
圖2-2 星雲大師政治思想醞釀與人生八大時期之關係 24
圖4-1 趙無任「好人政治」架構分析 58
表目錄
表2-2-1 星雲大師文學代表作的政治思想 16
表2-4-1 星雲大師〈佛教對「政治人權」的看法〉核心思想 21
表2-4-2 星雲大師致贈墨寶予政治人物情況 22
表3-2-1 十大相關事件一覽表 29
表3-3-1 星雲大師「政治和尚」一名負向評論 44
表3-3-2 星雲大師「政治和尚」一名正向評論 45
表3-3-3 星雲大師對「政治和尚」一名的回應 46
表3-3-4 六波羅蜜與星雲大師菩薩行持關係 52
表5-2-1 中國各朝代國師一覽表 81 |
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| Hits | 221 |
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| Created date | 2020.02.12 |
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| Modified date | 2023.01.09 |
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