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大乘菩薩入世性之研究 ── 以六波羅蜜為論述範圍=Besearch on the Caring ─ Mundane Nature of the Mahayana Bodhisattvas ─ Focus on the Six Paramitas |
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| 著者 |
劉玉燕 (撰)=Liu, Yu-yen (compose)
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| 出版年月日 | 2006 |
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| ページ | 214 |
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| 出版者 | 佛光人文社會學院 |
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| 出版サイト |
https://website.fgu.edu.tw/
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| 出版地 | 宜蘭縣, 臺灣 [I-lan hsien, Taiwan] |
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| 資料の種類 | 博碩士論文=Thesis and Dissertation |
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| 言語 | 中文=Chinese |
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| 学位 | 修士 |
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| 学校 | 佛光人文社會學院 |
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| 学部・学科名 | 宗教學系 |
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| 指導教官 | 劉國威 |
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| 卒業年 | 94 |
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| キーワード | 大乘佛教=Mahayana Buddhism; 人間佛教=Humanistic Buddhism; 大乘菩薩=Mahayana Bodhisattva; 入世性=secular nature; 緣起思想=interdependent origination; 六波羅蜜=six pāramitā; 自他成佛=Attaining Buddhahood for others and self |
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| 抄録 | 由於當代以「大乘佛教」為指標的「人間佛教」，其鮮明「入世性」在兩岸學術界已引申出一些「出世」與「入世」之學術討論。依此，筆者認為對於大乘佛教立足於「全體眾生解脫」之立場所展現之入世性及修行內涵有必要給予更全面之理解；一則希望能為有心關注當代人間佛教「出世入世」問題者提供一更全面的視野，以理解人間佛教鮮明「入世性」之意涵。二則希望能為嚮往大乘菩薩道同時具備出世入世二大特質之修行方式者，提供一可資依循的修行道跡。
全文共陸章。第壹章說明研究動機與目的，並就相關文獻進行回顧，從中瞭解學術文獻對人間佛教入世性之看法。第貳章透過對部派、佛陀住世時以及大乘佛教思想史之回顧，說明由於各階段佛教對佛教核心教義「緣起思想」之理解不同，不但影響了涅槃解脫思想，也影響了他們面對世間的態度 ── 「出世」與「入世」之對立或統一。第參章從佛教各階段菩薩思想之演變直探大乘菩薩思想之淵源，並提出大乘菩薩實踐面之特質。第肆章透過般若經典中「空」一詞之意涵，說明「般若波羅蜜」是大乘菩薩從入世利生化俗中趣向自他成佛之理論依據。第伍章依六波羅蜜三大特質說明，六波羅蜜是大乘菩薩利他中趣向自他成佛之實踐法門，並說明實作方法，以及舉大乘經典中菩薩入世性之典範以為印證。第陸章總結佛教思想中對出世入世的觀點，並提出本文之研究成果。
從宗教本質及社會功能而言，一理想宗教，一方面既要對現實人生採取一種比較積極的態度，否則就會失去自身存在的價值，同時又要維護自己出世的理想，否則就不成其為宗教。本文發現：一、佛陀所宣說的涅槃解脫觀，出世與入世皆不離緣起法，出世與入世皆是佛教所關懷 ；大乘佛教承襲佛陀此一思想並進一步加以深刻發揚，提出生死即涅槃、出世入世不二的修行解脫法門。二、大乘菩薩之主要實踐德目 「六波羅蜜」具世法出世法不二……等三大特質，提供未得般若波羅蜜之菩薩，得以透過六種世間波羅蜜的長久修學，漸漸降伏粗重我執朝向出世間波羅蜜前進，臻至圓滿自他成佛之終極目標。三、本文雖以大乘菩薩入世性之研究為題，但同時強調大乘菩薩入世利他之同時，並未忽略佛教出世之本質，大乘菩薩正是站全體眾生解脫之立場，才不捨世間長住生死積極入世利生的；依此，不但能為關注當代人間佛教「出世入世」問題者，提供一更全面的觀點以理解人間佛教鮮明的入世性，亦能達到防患佛教過度世俗化之失。
Because of its conspicuous secular nature, the Humanistic Buddhism, with the focus on the Mahayana Buddhism, has aroused academic discussions of the transcendental and secular characteristics among scholars in both China and Taiwan. I think it is necessary to have a thorough understanding of the secular nature and ways of practice advocated by the Mahayana Buddhism based on the ideal of 「the liberation for all」. On the one hand, I hope this paper can provide a broader scope for those who are concerned about the issues of being secular or transcendental of the Humanistic Buddhism. On the other hand, I hope to provide ways of practice for those who are eager to tread the Mahayana path and who are able to be both secular and transcendental at the same time.
My thesis is divided into six chapters. In the first chapter, I mention about my motivation and purpose of doing the research. I also reflect on the related past research in order to understand from the academic thinking around the secular characteristics of the Humanistic Buddhism. In the second chapter, based on the history of Early Buddhism, schism of Buddhism, and Mahayana Buddhism, I expound my analysis about how the nirvana teaching was influenced and their attitude toward the world, through either transcendental or mundane aspects, was influenced because of their different interpretations on the thinking of interdependent origination. In the third chapter, based on the different aspects of Bodhisattva’s practice and cultivation, I discuss the origins of the Mahayana Bodhisattva thinking and I explain about the various characteristics of the Mahayana Bodhisattva’s practice and cultivation. In the fourth chapter, based on the meaning of emptiness of the prajñā - pāramitā sutras, I state that prajñā- pāramitā is the basis of the theory for the Mahayana Bodhisattva to transform from benefiting sentient beings to achieving enlightenment for others and self. In the fifth chapter, based on the three characteristics of the six pāramitā that are the ways for Mahayana Bodhisattvas to transform from benefiting others to realizing Buddha hood for others and self, I explain about the ways of realization based on the examples of the secular characteristics of the Bodhisattvas according to the Mahayana sutras. In the sixth chapter, I conclude about Buddhist perspectives on being transcendental or secular.
From the perspective of the nature of religion and its functions in society, an ideal religion has to be active in its attitude towards life, otherwise, it loses the value of existence. Meanwhile, it has to maintain the transcendental ideal to be a religion. I find that the Nirvāna liberation advocated by the Buddha, be it secular or transcendental, is greatly related to the interdependent origination. The Mahayana Buddhism has inherited the Buddha’s teaching and spread it in many places. The Mahayana teaching advocates that samsara is nirvana, and the ways of cultivation cover both mundane and transce |
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| 目次 | 第壹章 緒論 1
第一節 研究動機與目的 1
第二節 文獻回顧 10
第三節 研究方法與章節架構 20
第貳章 「出世」「入世」觀念在印度佛教思想中的演變 24
第一節 出世入世的討論 24
第二節 部派聲聞出世入世觀 31
第三節 佛陀住世時出世入世觀 45
第四節 初期大乘佛教出世入世觀 62
第參章 大乘菩薩的意涵及思想溯源 65
第一節 大乘菩薩的定義 66
第二節 大乘菩薩思想溯源 70
第三節 大乘菩薩的實踐特色 86
第肆章 大乘菩薩入世思想的理論 103
第一節 《般若經》── 初期大乘佛教思想的核心 104
第二節 《般若經》的部類與發展 111
第三節 論《般若經》空義作為大乘菩薩入世的理論依據 118
第伍章 大乘菩薩的實踐法門 132
第一節 六波羅蜜是大乘菩薩的主要修行德目 132
第二節 入世廣行六波羅蜜趣向自他成佛的實作方法 154
第三節 大乘菩薩入世典範的論述 169
第陸章 結論 186
第一節 總結印度佛教思想中出世入世之觀點 187
第二節 研究結果與展望 191
參考文獻 206 |
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| ヒット数 | 341 |
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| 作成日 | 2021.11.02 |
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| 更新日期 | 2023.01.06 |
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