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靈性的統一境：靈性與社會層次的佛身—聖嚴法師淨土教學之洞見=The Unified Spiritual Field: The Spirit and Social Realms as the Body of the Buddha: Insights into Master Sheng Yen's Teachings on the Pure Land. |
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Hune Margulies (著)
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| Source |
2023 第九屆漢傳佛教與聖嚴思想國際學術研討會
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| Date | 2023.06.30 |
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| Publisher | 財團法人聖嚴教育基金會 |
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| Publisher Url |
https://www.shengyen.org.tw/index.aspx?lang=cht
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| Location | 臺北, 臺灣 [Taipei, Taiwan] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 中文=Chinese |
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| Keyword | 聖嚴=Shen Yen; 法=Dharma; 佛法=Buddharma; 馬丁布伯=Martin Buber; 入世佛教=Engaged Buddhism; 心靈環保=Spiritual Environmentalism; 淨土=Pure Land; 道元=Dogen; 法鼓山=Dharma Drum Monastery; 二元論=Dualism |
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| Abstract | 聖嚴法師的教法是佛學長久以來的精髓，也就是如何從佛法轉化成入世的生活。聖嚴法師曾說 ：「 我是跟隨古聖先賢，提倡人間淨土，除了用種種方式表達建設人間淨土的實質性，也曾以專題演講闡釋建設人間淨土工作的必要性。 」 這可以視為聖嚴法師殷切提醒佛弟子不要忽略佛法中入世的層面。聖嚴法師教導佛法並不把心靈修習與入世分開。心靈與社會層面不一不異。所以想要好好修行的話，也要照顧到社會與自然環境。想要圓滿社會與自然環境的話，也要達到心靈圓 滿。以佛法而言，人的心，和人與社會以及人與自然的關係並無分別。所有的有情眾生與無情物都數萬法，所以都是人間佛淨土裡，不可分割相即相入，相互依存的土壤。從入世佛教來看，佛法如果不能創造具法的社會，也就不能創造依循法的個人 然而沒有依循法的個人，也就不會有具法的社會。修行並非發生在具法社會之前 亦非追隨其後，二者一無二致。聖嚴法師人間淨土的教誨，和道元禪師的禪法相似 「 拈一莖菜作丈六金身。請丈六金身作一莖菜 山色無非清淨身，溪聲盡是廣長舌。 」 如同聖嚴法師畢生的奉獻， 「 法鼓山透過三大教育，來達成提昇人的品質，建設人 間淨土的理念。我們的共識裡，提倡的全面教育，指的就是三大教育。藉由心靈，禮儀，生活，自然四種環保，來進行對所有人的大關懷教育。 」 換言之，修行佛法就是照顧佛身。聖嚴法師的教法，明白闡述入世佛教要在此時此地來建設更美好的世界。聖嚴法師的阿彌陀佛淨土，並非僅止於心靈上超越到天堂，或甚至般涅槃的境界 亦非以證悟的心在日常生活中應對進退。聖嚴法師解釋淨土是透過社會責任及成就生命共同體來落實，是可以在現世達成的明確而務實的目標。聖嚴法師說， 「建設人間淨土的理念，不是要把信仰中的十方佛國淨土，搬到地球世界上來；也不是要把 《阿彌陀經》、《藥師經》、《阿閦佛國經》、《彌勒下生經》等所說的淨土、景象，展現在今天的地球世界，而是用佛法的觀念來淨化人心，用佛教徒的生活芳範淨化社會，通過思想的淨化、生活的淨化、心靈的淨化，以聚沙成塔、水滴石穿的逐步努力，來完成社會環境的淨化和自然環境的淨化。只要我們以佛的智慧來看世界，就會看到浄土無處不在。」 因此，心靈環保就是建設佛陀在人間的淨土。心靈，社會與自然環境，都是佛陀的法與身。與猶太哲學家馬丁布伯類似，保護，維持，圓滿心靈之道，就在自己與他人，以及與所有眾生之間的關係。聖嚴法師說： 「四種環保 ，是以心靈環保為核心，由內而外，推己及人擴大到對社會、人類、環境、自然、生態的整體關懷……心靈環保就是保持心的平靜與清淨…如果我們能以誠摯、謙卑、慈愛的態度來落實心靈環保，如果每個人都能淨化自己的心靈，我們就能提昇人的品質，也就是在人間淨土之中了。」 聖嚴法師說， 要提昇人類品質，建設人間淨土， 就要實踐四種環保，也就是菩薩行。聖嚴法師闡明圓滿自心與建設人間淨土並無二致，就如他在《菩薩行》中所說的， 「 如何成佛道，菩提心為先。何謂菩提心，利他為第一 」 幫助他人覺悟的同時，自己也醒悟。這就是透過服務他人而自我證悟 。實踐心靈環保就是服務他人，並完全明白服務本身就是我們所追尋的證悟。
Master Sheng Yen’s teachings are a definitive distillation of the age-old Buddhist tradition that emphasizes the need to translate dharma teachings into social engagement. Master Sheng Yen said “I have followed in the steps of the sages of the past to advocate the pure land on Earth. In addition to expressing in various ways the viability of building a pure land on Earth, I have also given lectures on the topic to articulate the necessity of building a pure land on Earth.”1 We can say that Master Sheng Yen endeavored to warn practitioners against the de-emphasizing of the social engagement aspects of the Buddhadharma. As Master Sheng Yen taught, a correct understanding of Buddhadharma rejects the duality between the realm of spiritual practice and that of social engagement. Both realms, the spirit and the social, are one and the same, therefore, in order to perfect the spiritual environment we must perfect the social and natural environments, and in order to perfect the social and natural environments we must perfect the mind. There is no dharmic distinction that allows for the separation of the human mind from the human relationships with the social, natural and living realms of existence. All sentient and insentient beings are dharma, therefore they all are the indivisible inter-being soil of the pure land of the Buddha on earth. From the perspective of engaged Buddhism, a dharma that does not create a dharmic society will not create dharmic individuals, and without dharmic individuals we cannot create a dharmic society. Neither practice precedes nor follows the other: they are both one and the same. A succinct exposition of Ch’an Master Sheng Yen’s teachings of Pure Land on earth resembles the older teaching of Master Dogen "Handle even a single leaf of green in such a way that it manifests the body of the Buddha. This in turn allows the Buddha to manifest through the leaf… The color of the mountains is Buddha's body, the sound of running water is his great speech.”2 And this reflects precisely Master Sheng Yen’s life work: “Dharma Drum Mountain's vision is to ‘uplift the character of humanity and build a pure land on earth,’ to be achieved through concrete programs for the Three Types of Education… in the common ethos of Dharma Drum Mountain the phrase ‘to promote comprehensive education’ refers exactly to the Three Types of Education. And ‘to extend loving care to all’ is practiced through the four kinds of environmental protection: protecting the spiritual environment, protecting the social environment, protecting the living environment, and protecting the natural environment.” 3In other words: The practice of dharma i |
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| Hits | 23 |
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| Created date | 2024.10.09 |
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| Modified date | 2024.10.09 |
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