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| 著者 |
何日生 (著)=Ho, Jih-sheng (au.)
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| 掲載誌 |
玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies
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| 巻号 | n.40 |
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| 出版年月日 | 2023.09 |
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| ページ | 45 - 80 |
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| 出版者 | 玄奘大學 |
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| 出版サイト |
http://ird.hcu.edu.tw/front/bin/home.phtml
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| 出版地 | 新竹市, 臺灣 [Hsinchu 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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| キーワード | 阿育王=Ashoka; 戰爭=War; 和平=Peace; 善=Goodness; 愛=Love |
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| 抄録 | 在歷史上，印度佛教在西元十三世紀被穆斯林滅亡。許多歷史學家 都評論，受到佛教影響的當時印度社會，過度孺弱，不對抗，因此遭致 滅亡。而能夠抵抗穆斯林攻擊的是印度教的教義，也是印度教的英雄神 話復興了當時的印度反抗精神。從阿育王早年的各種爭戰、殘酷，一直 到皈依佛教以後，倡導和平、不殺，並且締造一個繁榮和平的孔雀文明。 然而阿育王晚年被大臣及孫子推翻、罷黜，但阿育王仍不改其志，堅持 仁慈與和平。阿育王晚年的命運與印度十三世紀的命運是不是有某種程 度的關聯呢？亦即佛教的孺弱最終導致國家或王權的滅亡。一如佛陀的 故國迦毘羅衛國被毘琉璃王所消滅一樣，佛教對暴力的沉默與不抵抗， 究竟是善？還是惡？人類如何消除暴力？如何消除惡？是以暴制暴？ 還是擴大善，擴大愛？在回答這個問題之際，我們不禁反思，究竟暴力 對抗暴力能終止暴力嗎？佛陀的不抵抗，是因為他反對一切世間的暴 力，所以他不能成為暴力的一部分。阿育王亦是如此。在人類文明不斷 地進化歷程中，如何消除暴力、消除惡？或許思索如何擴大善，擴大愛， 才是根本之道；才是人類應該思索與努力的目標。
In history, Indian Buddhism was annihilated by Muslims in the 13th century AD. Many historians have commented that the Indian society influenced by Buddhism was excessively passive and non-resistant, leading to its downfall. The doctrine of Hinduism, which was able to resist Muslim attacks, along with the revival of heroic myths, fueled the spirit of resistance in India at that time. From the early battles and cruelty of Emperor Ashoka to his conversion to Buddhism, advocating peace and non-violence, he aimed to create a prosperous and peaceful peacock civilization. However, in his later years, Ashoka was overthrown and deposed by his ministers and grandsons. Nevertheless, Ashoka remained steadfast in his commitment to compassion and peace. Is there a certain degree of connection between Ashoka’s fate in his later years and the fate of India in the 13th century, implying that the weakness of Buddhism ultimately led to the downfall of the nation or monarchy? Just like the ancient kingdom of Kapilavastu, the birthplace of Buddha, was annihilated by King Virudhaka, Buddhism’s silence and non resistance to violence raise questions about whether it is good or evil. How can humanity eliminate violence? How can evil be eradicated? Is it through using violence to suppress violence or by expanding goodness and love? In answering these questions, we are inevitably led to reflect on whether violence can truly be ended by countering it with violence. The non-resistance of Buddha stemmed from his opposition to all forms of violence, making him unable to be a part of it. The same can be said for Emperor Ashoka. In the ongoing evolution of human civilization, contemplating how to eliminate violence and evil, perhaps pondering on how to expand goodness and love, is the fundamental path and the goal that humanity should reflect on and strive for. |
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| 目次 | 一、前言 48
二、阿育王的和平主義 52
三、佛陀對於暴力的態度 65
四、印度佛教面對暴力的回應 70
五、佛教對於暴力的中道觀 74 |
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| ISSN | 18133649 (P) |
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| ヒット数 | 42 |
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| 作成日 | 2024.06.14 |
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| 更新日期 | 2024.06.14 |
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