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佛教善惡觀與現代人心的凈化
Author 楊維中
Date2009.02.06
Content type網路資料=Internet Resrouce
Language中文=Chinese
Note取自於http://www.fjnet.com/fjlw/200902/t20090206_107090.htm
Abstract在印度大乘佛學中,凈、染慣常連用以作為對眾生之心性或心體的說明,並且習於以心之“執”與“非執”論之,屬於“心理分析”的領域;“善惡”則與道德判斷有相當密切的關系,基本上屬於倫理學領域。法相唯識宗承襲印度唯識學的立場,堅持“善惡”範疇的倫理學內涵,僅將其作為對心法、心所法之說明與判定。不過,由於中國傳統倫理思想對佛教的滲透,中國化佛教諸宗不但習用“善惡”範疇來說明眾生之心體,而且將“善惡”范。疇“本體化”的趨勢相當明顯,天臺及華嚴、禪宗等中國化痕跡明顯的宗派尤其如此。天臺宗“性具善惡”論力圖將“善惡”用作本體論範疇以說明心性,后期華嚴宗則大受其影響;禪宗以“當下現實之心”釋心性,實際上是將道德之心與本體之性合為一體。本文擬在對天臺、華嚴、禪宗佛教善惡觀分析的基礎上,對佛教在改造現代人的心理素質方面的作用略作歸納。
Table of contents一、天台宗的善惡觀
二、唯識宗的善惡觀
三、禪宗的善惡觀
四、佛教倫理觀的『人心化』特徵及其現代意義
Hits693
Created date2009.05.25
Modified date2015.05.28



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