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佛教與「環保」 -- 台灣法鼓山的環保理念與實踐=Buddhism and "Huan-Bao": Environmental Belief and Practice of Dharma Drum Mountain in Taiwan |
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| 著者 |
郭靜如 (撰)=Kuo, Ching-ju (compose)
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| 出版年月日 | 2008 |
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| ページ | 155 |
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| 出版者 | 輔仁大學宗教學系 |
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| 出版サイト |
http://www.rsd.fju.edu.tw/index.asp
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| 出版地 | 臺北縣, 臺灣 [Taipei 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 | 輔仁大學 |
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| 学部・学科名 | 宗教學系 |
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| 指導教官 | 莊慶信 |
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| 卒業年 | 97 |
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| キーワード | 佛教與環保=Buddhism and Ecology; 台灣佛教=Buddhism in Taiwan; 法鼓山=Dharma Drum Mountain; 環保運動=Environmental Movement; 環保理念=Environmental Belief; 環境倫理=Environmental Ethics; 環保實踐=Environmental Practice |
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| 抄録 | 本論文以佛教的環保論述為主軸，探討法鼓山參與環保運動的時代背景、其環保理念與實踐內涵、特色，以及其對本土化環境倫理及佛教現代化的意義。研究發現，台灣環境運動的大幅成長，為台灣佛教帶來參與環保社會關懷的契機，開啟了佛教的復興與現代化，無論在思想上或實踐上都展現了相當的成果。其中，法鼓山以「提昇人的品質，建設人間淨土」作為弘揚佛教於世界的理念，並以四種環保為內涵的教育，作為對治現代人內心與外在環境危機的根本方法。聖嚴法師會通「佛教」與「環保」兩大議題，欲同時解決佛教現代化與台灣環境危機兩大問題，兼達「佛教的人間化」與「人間的佛化」的雙重目標。四種環保係以精神指導為特色的「心靈環保」為核心，強調以「心」作為一個人行為的最高指導，只要「心淨」，則個人環境清淨（達到「生活環保」），社會環境清淨（達到「禮儀環保」），國土也跟著清淨（達到「自然環保」）。其中，以禮儀環保為最主要的實踐內涵，雖然未能在自然環保上立竿見影，但環保簡約的佛化生命禮俗，反而比自然環保更具有使社會文化產生質變之潛能。法鼓山的環保理念，內含宗教、教育與環保相互融通的三大要素，其環保關懷與教育實踐，又以佛化人間為目標，具備本土化與現代化觀念改造的特質。整體來說，法鼓山的環保運動是聖嚴佛教現代化方案中一個最主要的進路。未來法鼓山若能在環保方面持續改革推動，或可為本地社會文化與宗教靈性內涵充實環境倫理，更為本地及地球村的環境問題提出貢獻。
Based on the environmental discourse of Taiwanese Buddhism, this thesis attempts to interpret the environmental belief and practice carried out by Dharma Drum Mountain (DDM), and to indicate their significant features and influences. DDM takes “To uplift the character of humanity and build a pure land on earth” as a vision and mission to spread the Dharma to the world. DDM also regards four kinds of environmentalism as the basic method to solve the spiritual and external environmental crisis of modern people. Through the connection of Buddhism and ecology, DDM concurrently faces the problem of modernization of Buddhism and purity of the land in Taiwan. The Huan-Bao ideal can also achieve the goal of “spreading the Dharma to the world” and “Buddhistical human Realm “. The protection of the spiritual environment refers to the mind, which is the essence of the Buddhadharma. According to Buddhism, a person’s body and mind are direct karmic retribution and the environment she lives in is circumstantial retribution. Direct and circumstantial retribution forms one’s place of practice. Every person uses her direct retribution to practice within her circumstantial retribution. Thus one must care for the environment just as she would care for her own body. Thus the fundamental essence of the four kinds of environmentalism is “Protecting the Spiritual Environment”. When our mind is pure, our natural environment, living environment and social environment would be pure as well. Among four kinds of environmentalism, Social Environment Protecting is actually the main practice intension. Though it might fail to get an instant result in natural environmental protection, but the brief life etiquette and custom have even more latent energy to make new social culture and to produce the qualitative change than natural environmental protection instead.
The environmental protection ideal of DDM includes three major key elements , they are religion, education and environmental protection. These three elements circulate each other inside. Furthermore, they possess the specialty of localization and modernized . The environmental protection (or “Huan-Bao”) movement of DDM is Venerable Master Sheng Yen’s main approach to modernize Buddhism. We believe that continuous promotion of DDM’s ideal and practice may substantiate environmental ethics for local social culture and religious intelligence intension and make a great contribution for the environmental issue for our global village in the future. |
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| ヒット数 | 902 |
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| 作成日 | 2009.12.10 |
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| 更新日期 | 2023.04.25 |
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