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撰寫「佛教倫理學」的「教證」與「理證」 : 以拙著《佛教倫理學》為例=Scriptural Proof and Logical Reason for the Composition of Buddhist Ethics : The Example of My Buddhist Ethics |
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| 著者 |
釋昭慧 (著)=Shih, Chao-hui (au.)
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| 掲載誌 |
法光學壇=Dharma Light Lyceum
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| 巻号 | n.5 |
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| 出版年月日 | 2001 |
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| ページ | 25 - 44 |
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| 出版者 | 法光佛教文化研究所=Fa-kuang Institute of Buddhist Studies |
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| 出版サイト |
http://fakuang.org.tw/index1.htm
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| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | English abstract, p.26-27. |
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| キーワード | 佛教倫理學; 緣起 |
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| 抄録 | 筆者撰寫哲學進路的《佛教倫理學》，以「緣起」經文作為基本教證，以此推出綿密的「理證」，並把大乘佛教倫理學納入「佛教倫理學」範疇. 此原因有六:
一. 「緣起」是一切佛法理論的「基本公式」，是所有各學派，宗派的最大公約數，可以推演出由淺至深，由狹至廣的倫理思想，及各種層次的倫理規範之原理.
二. 「緣起」的基本前提，是稍加解釋，就可以讓人領受到的貼切生命經驗，它既不必訴諸「信仰」，也不須加入我們的「想像」.
三. 經典內容往往因時，因地，因人 (撰寫人或受教者) 而有應機性，甚或出現與佛教精神不合的矛盾性. 如果無所撿擇，而一味依於經典之隻字片語以為「教證」，往往會出現「機教不相扣」，甚或為負面心態加以背書的情形.
四. 雖經典中有許多豐富的記述，但在目前撰寫「基礎倫理學」的階段，可暫時將這些相關經文擱置一旁.
五. 當代社會有許多因應科技而出現的嶄新倫理議題，我們無法期待從經典中直接尋求答案，但「理證」所建構的綿密思想體系，則有助吾人「舉一反三」，其靈活性，可以補「教證」的不足.
六. 「教證」到底是否可直接採用大乘，密續經典乃至宗派學說? 其說服力對其他學系會有多高? 去取間，不無難處.
When I was writing Buddhist Ethics the approach of which is philosophical，I took sutra quotations related to "dependent origination" as basic scriptural proof and developed from this detailed logic reasoning. I also included Mahayana ethics within "Buddhist ethics". There were six reasons for doing so:
1. "Dependent origination" is the "basic formula" of all Buddhist theories. All the schools accept it and it can be developed into ethical thought，which proceeds from the shallow to the profound，from the narrow to the broad，as well as principles of all kind of levels of the ethical norms.
2. With just a little bit of explanation，the basic premise of "dependent origination" can give you a feeling of close personal experience. There is no need to take recourse to faith or imagination.
3. The contents of the sutras are frequently tuned to specific times, places and people (the authors or those who received these teachings)，and thus it is even possible to find things which are contradictory to the basic spirit of Buddhism. If one does not choose but accepts every single word or sentence as "scriptural proof" the result will usually be a discrepancy between the situation and the teaching. One may even support negative attitudes in this way!
4. Although the scriptures contain rich material but at the present stage when the "basic ethics" are written it is admissible to neglect these texts for the time being.
5. Many new ethical problems arise in this present age due to technology. We cannot expect to find answers for them directly from the scriptures. However，the detailed philosophical system built upon "logic reasoning" will help us to make inferences. Its adaptability makes good for the deficiencies of "scriptural proof".
6. Is it possible to adduce directly Mahayana or Tantric scriptures or the theories of different schools as "scriptural proof"? How convincing could this be for the other schools? It is quite difficult to make a choice here. |
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| 目次 | 一. 前言：撰寫《佛教倫理學》緣起
二. 哲學進路之學術考量
(一) 順應西方倫理學之寫作體例
(二) 佛教文獻運用之六點考量
三. 理證的層層推演 -- 由倫理學到戒律學
四. 教證的撿澤 -- 面對密續思想與宗派特見
五. 相互矛盾的教證舉隅：自殺
六. 機教不相扣的教證舉隅：不見世間過
七. 結語：中道新詮
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| ヒット数 | 1620 |
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| 作成日 | 2002.03.14; 2002.07.11
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| 更新日期 | 2017.08.24 |
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