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元曉的淨土觀與韓國的庶民佛教=Wonhyo's Conception of the Pure Land and Popular(Grass-roots)Buddhism in Korea |
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| 著者 |
金榮鎬 (著)=Kim, Young-ho (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 | 87 |
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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87.
英文論文提要：pp.156-157. |
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| キーワード | 彌勒菩薩=Maitreya; Wonhyo; Pure Land; Amitabha; 金榮鎬; Kim, Young-ho |
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| 抄録 | 韓國的庶民佛教，與阿彌陀佛淨土，彌勒淨土信仰密不可分. 元曉(617-686)被公認為韓國佛教中教禮和行持最有成就的第一典範，是建立庶民佛教的鼻祖之一. 庶民佛教發展到今天，提出淨化人間為淨土的口號，推廣自覺運動. 本文旨在檢閱元曉有關這個主題的著作，包括兩部阿彌陀佛淨土的注疏和一篇專著，以釐清庶民佛教的理論架構和基礎. 此外，還探討若干議題，包括彌勒信仰在元曉後為何能凌駕阿彌陀佛信仰; 元曉的他方淨土觀，與後代乃至今日的人間淨土觀有何不同.
元曉對經典的注疏，突顯出他的週遍，整體思想模式. 一般說來，他對往生淨土所需要的條件，比起慧遠(523)，善導(613-682)等中，韓淨土學者所要求的條件來得簡單容易. 譬如，在詮釋「十念」的意義時，他認為只須念阿彌陀佛的名號即可，不像其他思想家所主張的那麼複雜. 就像基督教一樣，他強調懺悔即使是對犯重罪者而言，也是有效的方式. 結果，在其他論書中貶抑的一般罪人和女人，也能獲得平等的解脫機會，甚至是小乘行人在修持淨土的過程中，其地位也獲得提高.
元曉認為阿彌陀淨土法門比起彌勒信仰是易行道，因有阿彌陀佛悲願就度一切眾生的他力，而後者仍然要依賴自力. 元曉同時認為，等待彌勒下生就度，需要長遠的歲月. 庶民需要簡易的法門，以便能立刻從痛若和宏揚彌法門的政客圈套中獲得解脫. 元曉遵從經典的精神和中國佛教徒所發展出來的教理，強調他方淨土的觀念，認為對此芳淨土的過分重視，可能會減弱佛教信仰的宗教層面. 不過，元曉以他的圓融見解，適應新羅社會來詮釋淨土法門，仍然有其獨特處，可以說是他思想上的表徵. 後代的其他韓國庶民佛教傳統，一直到今天，都以自力為主，有別元曉的淨土觀.
The popular tradition of Buddhism in Korea is inseparable associated with the cults of Amitabha and Maitreya, often co-identified peculiarly as the Pure Land faith by some advocates and analysts of the modern grass-roots movements. Wonhyo (617-686)，generally regarded as the foremast paragon of Korean Buddhism in theory and practice，is credited among others for having initiated the popular tradition ingrained in the society. The tradition continues to today as manifested in the current self-awakening movement with the catchword 'turning the land into the Pure Land'. This paper is designed to identify the theoretical framework and foundations of the tradition by examining Wonhyo's writings on the subject，two commentaries on the Amitabha -- related scriptures and one treatise in particular. Also there are some issues to be dealt with, including the one why the Maitreya faith in the process of tradition after Wonhyo came to outweigh in a way the Amitabha faith; how there is a divergence between Wonhyo's apparently other-worldly approach and the here -and -now this -- worldly approach visible in the later tradition after Wonhyo and in the current movement as well.
Clearly discernible in Wonhyo's interpretation of the sutras is his comprehensive，holistic pattern of thought found penetrating throughout his writings. The access to the Pure Land in his interpretation is rendered easier and simpler in general in contrast to other exegetes, Chinese and Korean，including Hui-yuan (523) and Shan-tao (613--682). For instance，the simple recitation of the name Amitabha is preferred，in his interpretation of the 'ten thoughts, to a more complex process of cultivation as held by other thinkers. Repentance，like in Christianity，is enhanced as a valid means even for a grave sinner. As a result，an egalitarian approach is extended to common sinners and women，downgraded in other commentaries. Even Hinayana adepts are upgraded to a higher stage on their way to the Pure Land.
The Pure Land of Amitabha is offered by Wonhyo as an easier path of salvation over the faith of Maitreya, because it involves other-power of Amitabha through his vows to save all beings whereas the latter still leaves one to rely on one's own power. Wonhyo，assumably，also had in mind the astronomically long years in making the salvation through Maitreya come true. The grass roots were in need of immediate lifting up from sufferings in a simpler way as well as from the political reins imposed by the rulers through the strategic propagation of the Maitreya cult. Also by emphasizing the other-worldliness of salvation，Wonhyo remains faithful to the spirit of the scriptures and the doctrines as develop by the Chinese Buddhists, as the overstress of this worldliness may，for one thing，overshadow the religious dimension of the Buddhist faith. Yet Wonhyo remains unique in his application of the faith to the context of Silla society by his integrated，comprehensive approach, the hallmark of his thought in general. The rest of the popular Buddhist tradition in Korea unfolded after him，continuous until today，remains a variation of or exigent divergence from Wonhyo's motif，depending on one's perspective. |
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| ISBN | 9578473567 |
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| ヒット数 | 283 |
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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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