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憨山「一乘」思想之生命倫理見解與通識教育價值=A Research of Han-Shan's Life Morals and Extensional Revelations about Modern Enlightenments of General Education--Focused on Han-Shan' Scholia about "Miaofa-Lanhua-Ching" |
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| Author |
陳松柏 (著)=Chen, Sung-po (au.)
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周麗禎 (著)=Zhou, Li-zhen (au.)
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| Source |
南開學報(哲學社會科學版)=Nankai Journal(Philosophy,Literature and Social Science Edition)
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| Volume | n.1 |
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| Date | 2013 |
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| Pages | 51 - 67 |
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| Publisher | 南開大學 |
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| Publisher Url |
https://www.nankai.edu.cn/
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| Location | 天津, 中國 [Tianjin, China] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Keyword | 憨山=Han-Shan; 法華通義=Miaofa-Lanhua-Ching; 一乘=Ultimate-Buddha; 生命倫理=life morals; 通識教育=general education |
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| Abstract | 憨山（又名澄印、德清，西元1546 ~ 1623年）生值晚明最動盪顛簸之際，對於《法華經》的詮釋，是憨山歷經宦官誣陷、充軍流戍後所作。憨山直抒其根深蒂固的禪者懷抱，將「一乘」觀的的詮釋，翻轉為本體論色彩濃厚之「一乘常住真心」。本文認為，憨山的經典詮釋，恰足以代表晚明禪者明心見性的實際生命體驗，直截賦予「一乘」以生命倫理的正向解讀。事實上，就中國學術史言，動盪的晚明時期，卻同時也是一個思想蓬勃紛起、極富文化創造力的特殊時代。本文之方法論基礎，正是預設憨山此一明心見性的創造性主軸，依藉《法華通義》「一乘」觀的思理脈絡，推勘其在生命倫理之主要見解，並嘗試轉化其投射在現代通識教育範疇中的可能啟示。因此，本文實際之探討重心有二：首先便是聚焦在憨山《法華通義》，推論「一乘」觀的生命倫理見解；其次，則是延展其「一乘」理念，擴伸其在於現代校園之通識教育當中的參考價值。
Existing Chinese-edition of “Miaofa-Lanhua-Ching” was a distinctive version that translated form Indian original Sutra by Chiumo-Loshih. This Chinese-edition contained many profound thoughts of philosophy and heuristic connotations. Among the traditional Buddhist scriptures, “Miaofa-Lanhua-Ching” still had its typical representative as heretofore. There’re many annotations in every dynasty in ancient China, if we utmost investigated this Chinese-edition, its contents were filled with Buddha thoughts of inner-sighting modes. In the Later-Ming dynasty, Han-Shan’ scholia upon “Miaofa-Lanhua-Ching” was full of fresh understandings on the imperial sacrifices thoughts. Therefore, we frequently could chalk up valuable edifications from Han-Shan’s scholia. The objective of this research was to explore Han-Shan’s interpretive life morals of “Miaofa-Lanhua-Ching” that come from his Zen-thoughts that encircled with self-centered essentiality. By this paper, we would draw some conceptive inferences from Han-Shan’ scholia full of fresh understandings on the imperial sacrifices thoughts. And by doing such research upon “Miaofa-Lanhua-Ching” ,we had an expectation that developed Han-Sang’s ideological modes and practice patterns. Further tracing of this research, we would try it extended Han-Sang’s innovative thinking that stretched on modern enlightenments about general education. |
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| Table of contents | 壹、前言 51
貳、《法華》「一乘」觀之原典精神與本體的詮釋 52
參、《法華》之原典思想，強調以佛為定位中樞的「一乘」觀 52
肆、「三乘歸一」之原始見解，可以融匯於本體論模式之詮釋 53
伍、憨山解讀「一乘」之本體論立場與生命倫理觀點 54
陸、透過《法華》「同歸一極」的「一乘」觀點，肯定人的內面生命當中，原本即具足了先驗圓滿的本體特性 54
柒、《法華》「一乘」生命倫理之圓滿型態，必須結合「隨其本性而開導之」的應機設教，以趨悟終極「佛道」為目的 56
捌、透過「自覺聖智」之自我喚醒與自信，將「一乘」解讀為追求並提生生命意義的最高價值 57
玖、強調「一乘」的義理趨向，是在於實現「涉世厲生」與「自他兼明」的生命倫理價值 59
拾、憨山「一乘」觀在現代通識教育中的珍寶啟示 60
拾壹、「自覺聖智」啟發內省式的生命意義，強調自我尊重與生命價值 60
拾貳、藉助「隨其本性而開導之」原理，通識教育應力求活化教學方法以及關注終極價值 61
拾參、傳統通識教育，應積極建置自我生命認知以及利他思維的教學設計 63
拾肆、結語 64 |
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| ISSN | 04657942 (P) |
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| Hits | 224 |
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| Created date | 2016.11.24 |
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| Modified date | 2019.11.22 |
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