|
|
|
 |
|
|
|
|
|
|
The Void and God: Chinese Criticisms of Christianity in Late-Ming Buddhism=虛空與天主：中國明末佛教的基督教批判 |
|
|
|
| Author |
Nishimura, Ryo (著)=西村玲 (au.)
;
Hayes, Matthew (譯)
;
Sango, Asuka (譯)
|
|---|
| Source |
Journal of Chinese Buddhist Studies=中華佛學學報
|
|---|
| Volume | v.35 |
|---|
| Date | 2022.08 |
|---|
| Pages | 33 - 58 |
|---|
| Publisher | Chung-Hwa Institute of Buddhist Studies=中華佛學研究所 |
|---|
| Publisher Url |
http://www.chibs.edu.tw/
|
|---|
| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 英文=English |
|---|
| Keyword | Matteo Ricci=利瑪竇; Yunqi Zhuhong=雲棲株宏; Miyun Yuanwu=密雲圓悟; Feiyin Tongrong=費隱通容; late Ming China=明末中國; Buddhist critique of Christianity=佛教對基督教的批判 |
|---|
| Abstract | The Christian mission to China was initiated at the end of the sixteenth century by the Jesuits, most famously Matteo Ricci (1552–1610, Chinese name Li adou 利瑪竇). n his doctrinal tract Tianzhu shiyi 天主實義 [The True Meaning of (the Doctrine of) the Master of Heaven] (1603), he claimed that God is beginningless and endless, and that He is the source of all things. Chinese Buddhist monks criticized Ricci’s views. Yunqi Zhuhong 雲棲株宏 (1535–1615), an eminent monk of the late-Ming dynasty, argued that the Catholic God is only one of many gods, and is merely an abstract principle. Similarly dismissing Ricci’s notion of God, the Linji Chan monk, Miyun Yuanwu 密雲圓悟 (1566–1642), emphasized the notion of the Great Way that pervades both one’s self and the universe. His disciple Feiyin Tongrong 費隱通容 (1593–1661) further developed this notion. He likened the Great Way to the void because it is inherent in all things while simultaneously encompassing them. Thus, regardless of whether one is enlightened or not, the self is ultimately one with the heaven and earth. Zhuhong’s and Yuanwu’s criticism of the Catholic God indicates how Chinese Buddhists encountered Christianity and became aware of the fundamental differences between the two religions in terms of worldview and the theory of universality. The contrast between the void and God navigated this debate. It was through their attempts to refute the singular God of Christianity that Chinese Buddhists arrived at their own theory of universality based on the idea of the Great Way of the imminent void.
基督教在中國的傳教，於十六世紀末時由耶穌會所開啟。其中，最著名的是利瑪竇（552–1610），他在《天主實義》（1603）一書中宣稱天主是無始無終的存在，也是萬物的根源。明末高僧雲棲株宏（1535–1615）認為天主只是眾神之一而已，且僅是一種抽象的理。同樣是對利瑪竇的反駁，臨濟禪僧密雲圓悟（1566–1642）強調的是遍及於自己與宇宙之間的大道。圓悟的弟子費隱通容（1593–1661）進一步地發展這個概念，認為大道近似於虛空，因為內在於一切的萬物之中，同時又包含著萬物。株宏與圓悟對於天主的批判，顯示出中國佛教徒是如何與基督教相遇，並且開始意識到兩個宗教之間在世界觀與普遍性理論上的根本差異。虛空與天主的對比引導了這場爭論，中國佛教徒正是透過試圖對基督教一神論的反駁，立基於一種接近虛空的大道之概念上，形成了自己的普遍性理論。 |
|---|
| Table of contents | Abstract 33
1. Introduction 36
2. God in Tianzhu shiyi 39
3. The Relativization of God 41
4. What is beginningless and endless? 46
5. The Void—the Universal Great Way 49
6. Conclusion 54
References 56
Abbreviations
Primary Sources
Secondary Sources |
|---|
| ISSN | 23132000 (P); 23132019 (E) |
|---|
| Hits | 94 |
|---|
| Created date | 2023.04.24 |
|---|
| Modified date | 2023.04.24 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
