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沒有終極的超越 —— 論佛教菩薩行的特色=There is Transcendence without Limits: on the Characteristics of the Way of the Buddhist Bodhisattva |
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| 著者 |
鄧子美 (著)=Deng, Zi-mei (au.)
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| 掲載誌 |
2016年「利他主義與菩薩思想」國際學術會議=2016 International Conference on "Altruism and Bodhisattva Thought"
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| 出版年月日 | 2016.05 |
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| ページ | 65 - 75 |
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| 出版者 | 玄奘大學宗教與文化學系、中華民國關懷生命協會、財團法人弘誓文教基金會 |
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| 出版サイト |
http://www.hongshi.org.tw/index.aspx
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| 出版地 | 桃園市, 臺灣 [Taoyuean 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 | 作者單位：江南大學宗教社會學研究所教授
Author: Professor, Institute of Sociology of Religion, Jiangnan University, China |
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| キーワード | 宗教的超越性=religious transcendence; 人菩薩行=the human way of the Buddhist Bodhisattva; 「不斷超越」論=the constantly go beyond theory; 印順思想=the thought of Master Yin-shun; 利他主義=altruism |
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| 抄録 | 宗教的特質在於其超越性，世界各大宗教的共性也在於其超越性。但除了東方宗教重內在超越與西方宗教重外在超越的不同之外，各宗教間的超越性之差異似很少人有研究。首先，從與唯一神論的有終極的超越(人不可能逾越神)相對，彰顯出佛教宇宙觀「無始無終」特色，因而與神創論宇宙觀不同，佛教追求的超越沒有終極。佛教菩薩行「度盡眾生方成佛」的心量也是無限的。其次，西歐新柏拉圖主義也提出了「不斷超越」論，似乎亦無終極，但其仍立論于柏拉圖哲學的理念論（先驗論）基礎上。佛教的「不斷超越」論，則彰顯出與理念論相對的「經驗論」特色。其三，人間佛教主張從歷時性與即時性的人生有限經驗出發，不斷超越自我乃至無我，正如太虛所言，「故『人生佛學』者，當暫置『天』、『鬼』等於不論。且從『人生』求其完成，以至於發達為超人生、群眾化、科學化為基，於此基礎上建設趨向無上正遍覺之圓漸的大乘佛學。」印順導師強調的「人菩薩行」乃其完善。最後，佛教「淨土」的懸照，乃為推動佛教菩薩行實踐的動力之一，也是對世俗社會的超越。以慈善事業為例，如果沒有「淨土」的懸照，沒有「人菩薩行」作為當代佛教慈善行為的導航，作為其個體人生意義追求的動力源泉；那麼，當代慈濟人許多超乎常人的作為就不可理解，慈濟基金會與社會上許多慈善機構的行為就毫無二致了。
Religious qualities is its transcendence, the world’s major religions are common in its transcendence. But in addition to Eastern religion weight inner transcendence and Western religion weight external transcendence, the differences between them have been less studied. This article points out the demonstration, firstly, the Unitarianism has ultimate transcendence (people cannot go beyond God) opposed to Buddhist cosmology with the “timeless” feature, which does not have a certain end in the Buddhist pursuit. Furthermore, the Buddhist Bodhisattva’s mind which is to be a Buddha after delivering all living creatures from torment is unlimited. Secondly, the Western European Neo-Platonism also proposes a theory of “constantly go beyond”, it seems no ultimate, but it’s still argument in Platonic theory of Ideals (apriorism) basis; while the “Constantly go beyond” of Buddhism makes the characteristics of the relative empiricism obvious. Thirdly, Humanistic Buddhism advocates from Historical and immediacy limited life experience starting, constantly better ourselves and even without me, as Master Taixu said, “Therefore, ‘Life Buddhism’ should temporarily make ‘heaven’ and ‘ghost’ regardless, seek its completion from ‘life’, that life developed ultra, ultra-life, eliminate everything superstitious just like ‘heaven religion’ or ‘ghost religion’, and base on the the modern life of the masses and scientific consciousness for the group to construct the Mahayana Buddhism which is of this positive trend over the supreme sense of the completion gradually.” Master Yinshun emphasized “the human way of the Buddhist Bodhisattva” is its perfect. Finally, the hanging “Pure Land” photo of Buddhists is not only one of the engines to promote the Buddhist bodhisattva practice, but also shows the transcendence to secular society. To charity, for example, if there is no “pure land” hanging photos, there is no “one Bodhisattva” as a guidance of contemporary Buddhist philanthropy and as the power source of the meaning of life as an individual pursuit, many contemporary Tzu-Chi extraordinary would not be understood, Tzu-Chi charity behavior and its foundation will indistinguishable from the many. |
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| 目次 | 一、與唯一神論的有終極的超越相對，彰顯出佛教「不斷超越」特色 68
二、與新柏拉圖主義的「不斷超越」相對，彰顯出佛教「經驗論」特色 69
三、以人生作為出發點的不斷超越自我——「人菩薩行」的針對性 74
四、佛教菩薩行對世俗社會的超越與個人精神的提升——利他與自利的合一 76 |
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| ヒット数 | 355 |
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| 作成日 | 2020.08.13 |
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| 更新日期 | 2020.08.13 |
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