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The Circuit of the Life Power of Wisdom: Yunqi Zhuhong’s Thoughts on Abstention from Killing During the Late-Ming Dynasty=慧命的回路：明末雲棲株宏的不殺生思想 |
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| Author |
Nishimura, Ryo (著)=西村玲 (au.)
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Hayes, Matthew (譯)
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Sango, Asuka (譯)
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| Source |
Journal of Chinese Buddhist Studies=中華佛學學報
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| Volume | v.35 |
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| Date | 2022.08 |
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| Pages | 5 - 32 |
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| Publisher | Chung-Hwa Institute of Buddhist Studies=中華佛學研究所 |
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| Publisher Url |
http://www.chibs.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 英文=English |
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| Keyword | Yunqi Zhuhong=雲棲株宏; abstention from killing=不殺生; the Brahma’s Net Sūtra=梵網經; life release=放生; Matteo Ricci=利瑪竇; late Ming China=明末中國 |
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| Abstract | Yunqi Zhuhong 雲棲株宏 (1535–1615) was a pioneer of a new Buddhism of the late-Ming Dynasty. Throughout his life, he abstained from killing living things (bushasheng 不殺生) and practiced life release (a practice of abstention from killing by releasing living creatures of various types; fangsheng 放生), and his teachings have been widely revered to the present day. Based on the Brahma’s Net Sūtra (Fanwang jing 梵網經 ), the Buddhist principle of abstaining from killing living things combined the Indian theory of rebirth and the Confucian virtue of filial piety.
This principle was criticized by Matteo Ricci (1552–1610, Chinese name Li Madou 利瑪竇), a central figure in the Christian mission to China that began at the end of the sixteenth century. In his doctrinal tract Tianzhu shiyi 天主實義 [The True Meaning of (the Doctrine of) the Master of Heaven] (1603), he claimed the idea of human stewardship: killing animals for human use and consumption is to honor this divine blessing. Therefore, he concluded that the ideas of rebirth and filial piety, as well as the Buddhist principle of abstaining from killing living things are erroneous. Ricci’s view was unacceptable to Zhuhong who believed in the equality of human and animal life. He was repulsed by meat-eating. In his view, humans and animals are of the same meat, and therefore, the act of eating animal meat is equivalent to that of eating human meat. Being reborn as various existences through the six paths, one’s soul breaks free from the shackle of this present life, opening itself to the infinite past and future. Killing living things means to terminate this cycle, while abstaining from it is a way to participate in the infinite circuit of life. Zhuhong promoted life release as good conduct that anybody could adopt as an expression of their commitment to abstention from killing. Thus, he succeeded in making his teaching accessible and widely popularizing it in Chinese society.
明末新佛教的先驅雲棲株宏（1535–1615）終其一生持不殺生戒與實踐放生，而他的教法至今仍廣泛地受到敬重。以《梵網經》為依據，佛教的不殺生原理將印度的輪迴理論與儒家的孝道結合。十六世紀末基督教開始在中國傳教時，核心人物利瑪竇（1552–1610）對此原理提出批評，在其《天主實義》一書中，他宣稱因爲人是萬物的管理者，所以人類殺生與食肉也是天主所賜予的恩惠，因而批判輪迴與孝道的觀念以及佛教不殺生的原理是錯誤的。株宏認為人與動物是平等的，也無法接受利瑪竇的觀點。株宏拒絕食肉，他認為人與動物是同樣的肉，因此吃動物的肉是等同吃人肉的行為。眾生的魂靈在六道中流轉輪迴成為各種型態的生命，從無限的過去至今世而朝向無限的未來。鑑此，殺生意味著斷了這樣的循環，而不殺生則是讓生命自然地持續無限循環的一種方式。株宏提倡放生是任何人都能採取的善行，藉此表達他們對不殺生的承諾。因此，他成功地讓自己的教法平易近人且在中國社會中廣泛地普及化。 |
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| Table of contents | Abstract 5
1. The Principle of Abstaining from Killing 8
2. Matteo Ricci’s Criticism of the Principle of Abstention from Killing 15
3. Zhuhong’s Idea of Equality Between Humans and Livestock 17
4. Zhuhong’s Thought on Abstention from Killing 22
5. Conclusion 26
References 29
Abbreviations
Primary Sources
Secondary Sources |
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| ISSN | 23132000 (P); 23132019 (E) |
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| Hits | 312 |
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| Created date | 2023.04.24 |
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| Modified date | 2023.04.24 |
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