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親鸞和懺悔道的哲學=Shinran and the Philosophy of the "Way of Confession" |
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陳敏齡 (著)=Chen, Ming-ling (au.)
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| Source |
輔仁宗教研究=Fujen Religious Studies
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| Volume | n.14 冬 |
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| Date | 2006 |
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| Pages | 49 - 65 |
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| Publisher | 輔仁大學法學院宗教學系 |
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| Publisher Url |
http://www.rsd.fju.edu.tw/
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| Location | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 作者單位：輔仁大學宗教學系 |
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| Keyword | 親鸞=Shinran; 田邊元=Tanabe Hajime; 三心一心=Three-minds; 懺悔道=Way of Confession; 信仰意識的辯証法=dialectics of the consciousness of faith |
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| Abstract | 田邊元的《懺悔道的哲學》一書係啟發自親鸞的《教行信証》，而最令他感動的，就是《教行信証》的壓軸之卷－〈化身土巻〉－的「三願轉入」中所描述「信仰意識的辯証法」及其構造。
本論文便從〈化身土巻〉的「三願轉入」和「三心一心」之展轉相入，説明親鸞的信，基本上是透過深刻的自我反省，而在否定－肯定的辯証過程當中不斷地純化，最後終於放下自我，完全消溶於無以名之的「他力」，故親鸞稱為「如來召喚の勅命」，亦名為「他力回向の信」。
不過，本論文特別指出，親鸞依「往相迴向」「如來召喚」「他力回向」等語所表現的信的絶對受動性，並不是一般和如來的能動性之相對概念，而是：在自己的根底接觸到絶對者、在絶對者之中發見自己。這一見奇拔的他力之説－在自心的根底發見絶對的他者，其實不是親鸞的一己之偏，而是一種普遍的思惟模式，西田幾多郎稱為「内在的超越」，而田邊哲學則和親鸞同様地以有限者（凡夫‧愚者）的自覺為前提，並強調唯有透過不斷地辯証得實現，不斷地辯証就是不斷懺悔的行，故稱為「懺悔道」。
總之，親鸞信仰論中所提示的自我省思－還愚之道－的態度，對現代所有追求宗教的人們，頗饒深意。它提醒我等應從超越理性的實存，方能把握理解宗教智慧的特質；而以他力轉換自力，超克理性主義的二元論的困境，對未來哲學方向的思索亦頗有參考意義。
Tanabe Hajime’s The Philosophy of the Way of Confession is related to Shinran’s Kyogyoshinsho. The structure and dialectics of the consciousness of faith discussed in the ‘three-vow-conversion’ section of the Keshindo Volume shows this most clearly.
In this paper, I want to discuss Shinran’s concept of Faith based on Keshindo. Shinran found the true faith from deep reflection on himself. He called the true faith the summons coming from The Absolute One.
But it needs to be noted, that Shinran said that faith is objective. It is not only a relative conception of the subjectivity of the Thathagata. He says “ To meet The Absolute One in the depth of your mind, and to discover yourself in The Absolute One. ” This dialectical relation is not merely Shinran’s, we can find the same pattern of thinking in Nishida Kitaro’s “inter-transcendence”. Tanabe Hajime also says, that we can not practice the dialectical way continuously. He named the dialectical way the “Way of Confession”. This is because Tanabe, like Shinran, also uses the topas of the consciousness of the limited-self.
“Returning to yourself－the foolish one” is the slogan of Shinran’s theory of faith. This tells us that we can only understand the specialty of the wisdom of religion from the viewpoint of trans-rationalism. It also tells us how to resolve the dilemma of rationalism by converting ‘self reliance’ to ‘reliance on others’ for modern philosophy. |
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| Table of contents | 提要 49
前言 50
二、親鸞和京都學派 51
三、親鸞的宗教智慧－以《教行信証》為主 53
四、田邊元的親鸞理解 60
五、 結論－親鸞思想的現代意義 63
參考書目 64
Abstract 65
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| ISSN | 16820568 (P); 16820568 (E) |
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| Hits | 586 |
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| Created date | 2009.10.23 |
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| Modified date | 2019.12.16 |
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