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《地藏菩薩本願經》的孝道思想研究=The Idea of Filial Piety Depicted in Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra |
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| 著者 |
釋仁安 (著)=黃曉萍 (au.)
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| 出版年月日 | 2017 |
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| ページ | 146 |
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| 出版者 | 華梵大學 |
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| 出版サイト |
https://www.hfu.edu.tw/
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| 出版地 | 新北市, 臺灣 [New Taipei City, 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 | 華梵大學 |
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| 学部・学科名 | 東方人文思想研究所 |
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| 指導教官 | 莊兵 |
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| 卒業年 | 105 |
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| キーワード | 地藏經=Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra; 地藏菩薩=Kṣitigarbha; 本生故事=Jataka tales; 孝道思想=idea of filial piety |
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| 抄録 | 本論文基於中國佛教脈絡下，以《地藏菩薩本願經》的孝道內容為重點，討論佛教孝道的發展與儒家之間的回應，佛教進入中土後所遇到的困境有何實際因應與實踐措施。藉由佛教對孝道的弘揚、衍化及實踐，說明《地藏菩薩本願經》的說孝方式，更能彌補中土在傳統孝親上的不足。首先從中國原有孝道與佛法孝道觀念之擬定，透過經典的傳譯與相關文獻的考辨，瞭解地藏信仰在中國的發展，與被接受的普及程度。其次、由地藏經典的思想內涵，瞭解地藏菩薩有何特殊德行？藉由什麼樣的因緣發起大悲誓願？本經所闡揚的教化理論及教化對象為何？其三、探討地藏信仰在中國的流傳與民間信仰的結合概況。
中國佛教傳入中土經過長時間與儒家的調和，逐漸形成別於原始佛教的孝道形式，地藏菩薩逐漸以「幽冥教主」的形式被人尊崇著。在這一過程中《地藏菩薩本願經》以及佛教其他的孝道經典受到了廣泛的重視，可用來說明佛教和儒家在孝親觀念上的密切關係。同時，傳達了佛教自身對孝的獨特見解，佛教的孝道不僅重視對父母的現世孝養，而且還主張救拔七世父母以報其恩。本經以因果、地獄、罪福、利益、救苦、懺悔等方式說孝，具有其獨特性，且行文流暢易懂，深具民間信仰、流通的條件。佛教對父母的孝不僅限於今生且通於七世，對於未能及時盡孝之人，提供彌補的機會，可以透過讀誦、講說、受持、書寫、稱名、彩畫佛菩薩形象等方式進行， 使融合後的中土孝道更為完整。
In this study, the concept of filial piety depicted in Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra (a popular sūtra in Chinese Buddhism; hereafter referred to as the “Kṣitigarbha Sūtra”) was investigated to explore the development of the said concept, subsequent responses from Confucians, and measures taken and responses made by Buddhists in answers to challenges encountered when Buddhism was introduced to China. The notion of filial piety illustrated in Kṣitigarbha Sūtra can be explained by the carrying forward, development, and practice of filial piety in Buddhism, where these endeavors make up the deficiencies of filial piety in traditional Chinese practices. This study was divided into the following sections: First, the view of filial piety initially preached in China and that addressed in Buddhism were identified. Related classics were interpreted and literature was examined to gain insight into the development of the Kṣitigarbha faith in China and how widely it was accepted. Second, the philosophies taught in Kṣitigarbha Sūtra were utilized to learn about Kṣitigarbha’s special virtues and the reason that caused him to take the vow( not to achieve Buddhahood until all hells are emptied.) In addition, the edification theories and targets of the Kṣitigarbha Sūtra were identified. Third, the spread of the Kṣitigarbha faith and its combination with folk religions in China were discussed.
After Buddhism was introduced to China, it underwent a long period of adjustments with Confucianism before the two existed in harmony. Thus, the idea of filial piety evolved and differed from that initially presented in Buddhism. Over time, Kṣitigarbha was worshipped as the Lord of the Underworld. During this process, Kṣitigarbha Sūtra and other Buddhist classics on filial piety garnered a great deal of attention, which served to display the close relationship between Buddhism and Confucianism in preaching the concept of filial piety. Concurrently, the unique views of filial piety in Buddhism were conveyed: Buddhism emphasizes that children should be filial pious not only to their parents in this current life but also save their parents of seven generations to pay their debt of gratitude. The Kṣitigarbha Sūtra teaches filial piety using the ideas of causality, hell, offense and merit, interest, saving sentient beings, and repentance, making it markedly unique. In addition, the style of writing of the Kṣitigarbha Sūtra is smooth and easy to understand, satisfying the requirements to facilitate its circulation and encourage public belief. In Buddhism, children’s filial piety toward their parents is not limited to this lifetime but rather for seven generations, enabling those who are unable to do so in time to make up for their loss. Children can practice filial piety by reciting, talking about, memorizing, and writing Buddhist classics as well as saying the names and color painting Buddhas and Bodhisattvas . The notion of filial piety undergoing a fusion of Buddhism and Confucian becomes more integrated. |
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| 目次 | 第一章 緒 論 1
第一節 研究動機與目的 1
一、研究動機 1
二、研究目的 3
第二節 研究方法與範圍 5
一、研究方法 5
二、研究範圍 5
第三節 文獻探討與章節介紹 9
一、文獻探討 9
二、章節介紹 10
第二章 中國佛教與孝道發展之關係 13
第一節 兩漢到隋唐的中土孝道概況 13
一、兩漢三國時期的孝道發展 14
二、六朝時期的孝道思想 18
三、隋唐時期的孝道思想 21
第二節 佛教孝道思想的概況 24
一、佛教初傳時的孝道思想 24
二、佛教孝道與中土孝文化的融合過程 39
第三節 小結 41
第三章 隋唐時期的地藏經典 43
第一節 隋代以前論及地藏菩薩的佛教經典 43
一、《大集須彌藏經》 44
二、《大方廣十輪經》 45
三、《大乘大集地藏十輪經》 47
四、《占察善惡業報經》 48
第二節 唐代論及地藏菩薩的佛教經典 52
一、《佛說地藏菩薩經》 52
二、《佛說地藏菩薩發心因緣十王經》 53
三、《地藏菩薩本願經》 56
第四章 地藏菩薩及其信仰傳入中土的時代 61
第一節 地藏菩薩名傳入的時代 61
一、地藏菩薩名號 61
二、佛經中的地藏典籍 74
第二節 地藏經典產生的時代及其弘揚 80
一、地藏經典的傳譯情形 80
二、三階教的推波助瀾 81
三、本經與末法思想 82
第五章 《地藏菩薩本願經》之源流與孝道思想 85
第一節 《地藏經》產生的時代及流傳情況 85
一、《地藏經》源流及傳譯情況 85
二、《地藏經》的真偽辨析 87
三、釋《地藏經》十齋日之疑 91
四、小結 96
第二節 《地藏經》呈現的孝道特質 113
一、地藏菩薩本願 113
二、本經呈現的孝道方式 116
三、漢代至南北朝佛教孝道經典 124
第六章 結論 133
參考文獻 139 |
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| ヒット数 | 456 |
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| 作成日 | 2020.02.04 |
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| 更新日期 | 2023.01.18 |
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