|
|
|
 |
|
|
|
|
|
|
佛教經典智慧與廿一世紀的人類文明 — 以《金剛般若波羅蜜經》為核心的展開=Buddhist Classic Wisdom and Human Civilization in the 21st Century ─ Development with the Diamond Sutra as Its Core |
|
|
|
| 著者 |
林安梧 (著)=Lin, An-wu (au.)
|
|---|
| 掲載誌 |
夏荊山藝術論衡=Journal of Xia Jing Shan's Art
|
|---|
| 巻号 | n.11 |
|---|
| 出版年月日 | 2021.03 |
|---|
| ページ | 9 - 39 |
|---|
| 出版者 | 財團法人夏荊山文化藝術基金會 |
|---|
| 出版サイト |
http://www.xjsacf.com/TW/Showroom02/ugC_ShowroomItem.asp
|
|---|
| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| ノート | 作者單位：慈濟大學宗教與人文研究所教授
Professor, Institute of Religion and Humanity, Tzu-Chi University、元亨書院院長Dean of Yuanheng Academy |
|---|
| キーワード | 覺性=buddhi; 宗教=religions; 真空=absolute void; 文明=civilization; 和平; 現代性=modern; 淨; 靜; 敬; 頓悟=epiphany; 如是=practice; 解脫=detach |
|---|
| 抄録 | 本文旨在結合《金剛般若波羅蜜經》之講授闡明佛教的基本義理，指出佛教經典智慧對廿一世紀人類文明，追求和平的可能貢獻。首先，透過儒道佛三教的對比，以彰顯佛教之基本義理。佛教重在澄念，强調通過「淨而無染」的修養功夫，以達於「我法二空」的自在之境。又以保羅．田立克和久松真一的對話為楔子，强調東方是弱控制系統的文化脈絡，東方的宗教是「覺性的宗教」。東方之宗教重在回到存在之源，西方之宗教重在言說之論定。再者，佛教之要義在尋求「苦業之解脫」。佛教認為生即是苦，萬法皆空，人當有觀空之智，方能生菩提之心。如何離苦得樂，入寂滅之境？「應無所住，而生其心」，亦即遣除我法二執。人有所執，便有所住，心有所執，便有所苦，惟證自性真空，方能頓悟妙有。以四句來概括《金剛經》便是「存在的空無，意識的透明，信仰的確定，實踐的如是。」最後，指出若能以般若觀空之智蕩相遣執，便能使如是之覺性開顯。佛教般若治療學可通過觀想除貪愛，調服我們的妄執之心。現代性社會若能使經典重新煥發生機，經由人類文明的對話，邁向和平。
The objective of this paper is to incorporate the fundamental Buddhist principles taught in the Diamond Sutra for identifying how classic Buddhist wisdom may contribute towards mankind’s pursuit of peace in the 21st century. The “Three Teachings”, Confucianism, Taoism, and Buddhism, are first compared, with fundamental Buddhist principles highlighted. The notion of “pure thought” is focused on in Buddhism, which puts emphasis on self-cultivation through “being pure and untainted,” which could lead to a liberating realm of “the two emptiness, voids.” The dialogue between Paul Tillich and Hisamatsu Shinichi is also departed from to highlight the low-controlled system found in the cultural context of the East, and how Eastern religions are religions of buddhi, or “to know” or “to be awake.” Eastern religions put emphasis on returning to the origin of existence, while Western religions stress the importance of discourse. Moreover, “to be free from karmic suffering” is a critical pursuit taught in Buddhism. It is the belief of Buddhism that life is suffering, and all phenomena are empty. When a person acquires the wisdom to see emptiness, the person can then have bodhicitta, or “enlightened mind.” How can one detach from suffering, obtain joy, and enter into a realm of tranquility with complete cessation of thought? By developing “a mind which does not abide in anything”, it can lead to the relinquishment of the two attachments to self and phenomena. If one has attachments, he or she would be constricted. By holding on to such attachments in one’s heart, one would have pain and suffer. Only through the Essence of Mind, which is a state of “Absolute Void,” would a state of wondrous existence be realized. The following summarizes The Diamond Sutra in four parts: “Emptiness of existence, transparency of awareness, certainty of belief, and practice of discourses.” Lastly, the paper points out that an enlightened mind can be achieved through wisdom endowed with insight into emptiness. Through therapy based on Buddhist prajna, or “best knowledge,” one can detach from greed and desire via meditation and calm a heart filled with deluded attachments. If Buddhist scriptures can be revived in modern society, peace can then be achieved through civilized dialogues between people. |
|---|
| 目次 | 一、前言：儒家之「敬」、道家之「靜」、佛教之「淨」 11
二、「默運造化」與「分說萬有」：從保羅．田立克、久松真一的對話起論 14
三、經由《金剛經》經典解讀，破除名相而入於佛教自性本空無之旨 17
四、經典之領會重在情境之把握，佛陀之本懷在喚醒自家本具之清淨本性 22
五、持守虛涵之智，歸寂顯覺，以消歸於空，承載差別之有 26
六、回歸自身，如其自如，不執不取，當下自在 29
七、蕩滌虛無之法相，遣除無明之執著，破相顯性，覺性方能開顯 32
八、佛家般若治療學之法要：熄滅貪嗔癡，如是方得解脫 34
九、結語：佛法修持重在降伏其心回歸自在，它是人類和平難得的思想資源 36
|
|---|
| ISSN | 24126233 (P) |
|---|
| ヒット数 | 1414 |
|---|
| 作成日 | 2021.04.08 |
|---|
| 更新日期 | 2021.04.08 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
