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佛法的人文精神--方法論的研究=Buddha's Humanism--Ideal Means to Desired Goals |
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| 著者 |
穆克紀 (著)=Mukherjee, Biswadeb (au.)
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| 掲載誌 |
中華國際佛學會議實錄（第3屆）：人間淨土與現代社會: = The Record of Chung-Hwa International Conference on Buddhism(3rd): The "Earthly" Pure Land and Contemporary Society
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| 出版年月日 | 1998.02 |
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| ページ | 123 |
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| 出版者 | 法鼓文化出版社=Dharma Drum Culture |
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| 出版サイト |
http://www.ddc.com.tw
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| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| 資料の種類 | 會議論文=Proceeding Article |
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| 言語 | 中文=Chinese |
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| ノート | 中英文提要;
中文論文提要：頁123.
英文論文提要：pp.198-199. |
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| キーワード | 升天論; 無我; 居士; 人文精神; 穆克紀; Mukherjee, Biswadeb; Saggakatha; Upaya-kausalya; Anatta; Humanism |
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| 抄録 | 本文太到佛陀對在家人的開示，以說明佛法的人文精神.
建立人間淨土是傳統佛教人文精神的現代表現，強調的是人間的理想生活，而非實際天堂的快樂生活. 保有天堂之名卻忽略在那個天堂中的存在，可以說是違反了主張往生實際天堂的普遍傳統的力量.
佛教徒普遍認為天堂生活是值得追求的，這種信仰肇端於佛陀對過分執著天堂生活而不肯放棄的在家人的開示(升天論)中. 摧毀他們嚮往此種生活的信念，也會同時摧毀改善他們精神生活的適宜而現有的方法. 因此，佛陀深知當時的情況，就宣說只要修布施和守戒律就可以往生天堂.
邪惡的人性以貪欲和恐懼為最，它們是一切人類暴力，自私行為的背後動力. 而所有這些邪惡的心態，都植根於我執，「我」和「我所有」的錯覺. 佛法就是為對治這切不好的心態，並且培養善良的心態.
廣義的說，佛陀對三種根機的人說法. 因此，他就逗機說法，且都能達到預期的目標. 這就是他的方便善巧. 一切佛法的共同目的，就是指示人們一條路，讓他們可以透過自身修行而達到高層次的精神境界. 教法的內容，則完全取決於這個原則：要想達到高層次的精神境界，就須培養相應的精神品質. 只有修行最完美的人們，佛陀才會開示「無我」的真理，以完全掃除他們的我執. 對其他人，他只開示無私的行為，慈悲的修持等教法，以減低我執的不良影響. 佛陀所開示的人文精神，只是針對精神的成就而已. 不用說，佛陀在宏揚和制定他的教法時，從未想到使用強迫的手段，他只依賴清晰的說明和邏輯的說明.
The present paper deals with the Buddha's teachings for the householders as an ideal expression of humanism.
Establishing a heavenly pure land in this very world is a modern expression of the traditional Buddhist humanism and emphasizes more an ideal life in this world rather than a happy life in an actual heaven. The retention of the name of heaven while ignoring an existence in that heaven betrays the strength of a popular，persistent tradition that speaks of an afterlife in an actual heaven.
The widespread belief among the Buddhists that the heavenly life is covetable had a modest beginning in the saggakatha preached by the Buddha to the householders who were too strongly attached to the prospect of a heavenly life to give it up. To destroy their belief in the desirability of such a life was also to destroy a suitable，available means to improve their spiritual life. So the Buddha availed himself of the current situation and made the future existence in a heaven dependent on the practice of charity and morality (danakatha and sllakatha).
The unregenerate human nature is characterized by desire and fear. They are the motive forces behind all human activities vitiated with violence，selfishness etc. And all these evil mental states are rooted in egoism，in the false sense of "I" and "mine". The Buddha's teachings were directed against all these unwholesome mental states and towards the cultivation of wholesome mental qualities.
Broadly speaking the Buddha preached to three classes of people，each belonging to a particular state of spiritual development. Consequently he preached differently to different classes, and in each case he succeeded in attaining the desired goal. Such was his mastery over the proper means (upaya-kausalya). The common purpose that ran through all these teachings was to show the people a way to attain a higher spiritual state through their own efforts. What determined the contents of these teachings was the recognition of the principle that the attainment of a higher spiritual state was dependent on the cultivation of specific spiritual qualities characterizing that state.
Only in case of the spiritually most developed people he aimed at complete eradication of ego by preaching the truth of anatta. In other cases he merely strove for reducing the ill effects of ego by preaching unselfish actions, practice of compassion etc. The humanism preached by the Buddha was directed towards the spiritual attainments only. It is superfluous to note that in the propagation and formulation of his teachings he never thought of the use of force as a means, but mainly relied upon clear exposition and logical persuasion. |
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| ISBN | 9578473567 |
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| ヒット数 | 517 |
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| 作成日 | 2000.12.05
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| 更新日期 | 2016.09.20 |
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