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初探證嚴法師「無我」之思想及其應用=A Preliminary Study on Dharma Master Cheng Yen’s Philosophy of “Non-self” and Its Application |
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Author |
黃滎欽 (著)=Ooi, Yeng Khim (au.)
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Date | 2020 |
Pages | 178 |
Publisher | 慈濟大學 |
Publisher Url |
https://www.tcu.edu.tw/
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Location | 花蓮市, 臺灣 [Hualien shih, Taiwan] |
Content type | 博碩士論文=Thesis and Dissertation |
Language | 中文=Chinese |
Institution | 慈濟大學 |
Department | 宗教與人文研究所 |
Advisor | 林建德 |
Publication year | 108 |
Keyword | 證嚴法師思想=Master Cheng Yen’s Thought; 無我=non-self; 應用佛學=Applied Buddhism; 慈濟學=Tzu Chi’s Philosophy; 志工精神=Volunteer Spirit |
Abstract | 本論文依據歷年來證嚴法師開示文獻,彙整「無我」之思想詮釋,主要有兩大探討重點並發現: 一、佛說「無我」一直以來受到質疑:「無我」又何以有輪迴存在?究竟是誰在生死輪迴?法師是以轉染淨相依、生死流轉的「阿賴耶識」,成為清淨解脫,「無我執」、「無法執」的「如來藏識」作為根本教說。從佛教思想史脈絡之檢視發現,法師說「如來藏」是「如來法藏」、「佛法藏」、「法藏」,是對傳統「如來藏」說另一義的詮釋。「如來藏」有「法」義而沒有「我」義,或許可用以應對現今學術界關於「如來藏我」的爭議。此外,法師所說「無我」,亦融會印度佛教經論與中國高僧註疏的特色,更進而將「真空妙有」、「如來藏識」與「無我」貫通在其思想詮釋中。 二、如何應用「無我」法義作為教化,令現代人易於接受及實踐?法師是以慈濟志業的事相及人品典範為例,以析字、譬喻、相對等各種方式,開示「無我」作為方便教說:其一,是對治貧者、富者的心態,以建立人人平等的志工團體;其二,是將「義工」有「我」的付出,轉成有大「士」之「心」、四無量「心」的「志工」服務;其三,是將「職工」為生活而工作的心態,轉成為工作而生活、為利益眾生而樂於付出的使命感,使能依於「志工精神」,將職業與志業合一而奉獻自己。相對於印度及中國佛教的修行傳統重於以禪定法門體悟「無我」(anātman),慈濟志業為「證嚴法師思想」的具體呈現,乃是以「無我」思想體現「志工精神」,從布施修行法門而入,從社會性「無我」(non-self)領悟心理性「無我」(anātman)。本論文題目英譯的Non-self一詞,即表示法師的「無我」思想包含此二義。 本論文可能的學術貢獻,是以「證嚴法師思想」研究中的「無我」思想作為範例,從「應用佛學」角度,探討從實踐導向理論的新路徑,包括: 一、「生活應用」,以法師及慈濟志工「無我」之思想體悟與日常實踐為例; 二、「教化應用」,以蘊含「無我」思想之「靜思語」為例; 三、「時代應用」,以法師「無我」思想與當代學科對話為例。 現代學者所提出的「應用佛學」,在法師的佛教思想中得到印證,除了找到學術與信仰之間的平衡,亦為「慈濟學」研究找到新的發展契機。
This thesis compiles the interpretation of the idea of "non-self"(無我) from the literature published over the years by Master Cheng Yen. There are two main discussion points and findings: 1. The concept of "non-self"(anātman) taught by the Buddha has continually been called into question: Why there is reincarnation if there is "non-self"? Who is in the cycle of reincarnation of life and death? The Master gives the fundamental teaching(根本教說) that it is the "ālaya-vijñāna"(阿賴耶識), defined by an interdependence of defilement and purity(染淨相依), which transmigrates through birth and death(生死流轉), and which becomes the pure and liberated(清淨解脫)"tathāgatagarbha-vijñāna"(如來藏識) with no attachment to "ātman"(無我執) or attachment to "dharma"(無法執). From examination of the historical context of Buddhist thought, it is found that the "tathāgatagarbha"(如來藏) spoken of by the Master is the "tathāgata-dharma-garbha"(如來法藏), "buddha-dharma-garbha"(佛法藏), and "dharma-garbha"(法藏), which is different from the traditional interpretation of "tathāgatagarbha." The idea of the "tathāgatagarbha" containing the meaning of "dharma" but not "ātman" may be used to deal with the controversy around "tathāgatagarbha-ātman"(如來藏我) in today's academic circles. In addition, the way the Master explains "non-self" also integrates the characteristics of both Indian Buddhist scriptures and Chinese monks' commentary, and further integrates "True Emptiness and Wondrous Existence"(真空妙有), "tathāgatagarbha-vijñāna", and "anātman" in its ideological interpretation. 2. How can the Buddhist teaching of "non-self" be applied as a pedagogy to make it easy for modern people to accept and practice? The Master uses various methods such as examples of the phenomena of Tzu Chi's Missions and character role models, character analysis, metaphors and comparisons to explain "non-self" as a skillful teaching(方便教說). First, it is used to treat the mentality of rich and poor to build volunteer groups with human equality. Second, it is used to transform the sense of a contributing “self”(我) of "yì gōng"(「義工」, a formerly common term for volunteers in Chinese) into the "hearts"(心) of great "bodhisattvas"(大「士」) who practice the Four Immeasurables(四無量「心」), called "zhì gōng"(「志工」, the Master’s preferred term for volunteers). Third, it is used to transform the employee(職工)mentality of working in order to live into a sense of mission where one lives in order to work for and joyfully contribute to the benefit of all living beings, enabling everyone to dedicate themselves by uniting their profession and their mission into the "Volunteer Spirit"(志工精神). Compared to the traditional practice of Indian and Chinese Buddhism, which emphasizes the realization of “anātman” through the method of meditation(dhyāna), Tzu Chi's Missions are a concrete manifestation of “Master Cheng Yen’s Thought”(證嚴法師思想), where the "Volunteer Spirit" embodies the idea of "non-self." By entering through the practice of giving(dāna), from the social "non-self"(社會性「無我」) one can understand the psychological "anātman"(心理性「無我」). The |
Table of contents | 第一章 緒論 1 第一節 問題意識之形成 1 第二節 研究重點及特色 2 第三節 文獻回顧 4 第四節 資料來源 13 第五節 章節安排 23 第六節 預期成果 26
第二章 證嚴法師「無我」思想之根本教說 27 第一節 以「真空妙有」融通「無我」與「真我」 27 第二節 融通「無我」、「如來藏識」與「真空妙有」 50 第三節 從「小我」觀照「無我」而為「大我」付出 66 第四節 融會貫通「真空妙有」、「如來藏識」、各種「我」與「無我」 88
第三章 證嚴法師「無我」思想之方便教說 93 第一節 從慈濟志業之事相中說「無我」 93 第二節 從慈濟志工、職工之人品典範中說「無我」 101 第三節 以析字、譬喻及在各種相對中說「無我」 105 第四節 「無我」教說之特色及其影響 116
第四章 證嚴法師「無我」思想作為「應用佛學」之典範 119 第一節 「生活應用」 以「無我」思想之體悟與實踐為例 119 第二節 「教化應用」 以蘊含「無我」思想之「靜思語」為例 127 第三節 「時代應用」 以「無我」思想與當代學科對話為例 133 第四節 「應用佛學」之新路徑 平衡學術與信仰 140
第五章 結論 145 一、研究發現與學術貢獻 145 二、研究成果之自我評估與未來研究進路的反思 149
參考文獻 151 圖表 【表一】證嚴上人講述佛教經典之次第因緣表列 13 【表二】證嚴上人歷年來有關「無我」之開示及其出版書籍 15 【表三】《印度佛教思想史》中的「我」及「無我」 22 【圖一】證嚴上人「無我」思想之根本教說觀念關係圖 150 【圖二】證嚴上人「無我」思想之方便教說觀念關係圖 150 |
Hits | 929 |
Created date | 2020.07.16 |
Modified date | 2023.02.03 |
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