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佛教因果論的中國化=The Sinification of Buddhist Causation Theory |
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| 著者 |
黃啟江 (著)=Huang, Chi-chiang (au.)
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.16 |
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| 出版年月日 | 2003.09 |
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| ページ | 233 - 261 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| 出版地 | 新北市, 臺灣 [New Taipei City, 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; 英文=English |
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| ノート | 作者為哈伯威廉史密斯學院亞洲語言文化系教授=Professor, Hobart & William Smith Colleges |
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| キーワード | 因果=causation; 緣起=dependent origination; 報應=retribution; 中國化=sinification; 慧遠=Huiyuan; 法藏=Fazang |
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| 抄録 | 本文討論佛教因果論的中國化，先談因果觀念為佛教基本教義之一，而初期佛教因果論是以小乘佛教的[業感緣起說]為基礎. 佛教進入中國後，因果論成兩線發展. 一為廬山慧遠合佛教業報與中國傳統報應說而成的三報及天報觀; 一為賢首法藏整合四種緣起而強調法界緣起之因果觀. 後者雖為對小乘因果與十二因緣說法之改良，較具理性色彩，但並未被普遍認知. 而前者融合《易經》感應，儒家天道，與佛教業報觀念，給予[積善殃集] ，[積惡致慶]之現象提供解釋，雖違背[自業自得]的佛教業報原則，但卻廣受接納，蔚為民間流傳之因果信仰. 自六朝志怪以致於民清[三言二拍]之傳統中國小說，宣揚因果報應以勸世，多本於慧遠一線之因果說. 歷來僧侶雖有對天之施報或報及家人子孫之看法提出質疑，但已無法改變流行之看法. 宋以來雖有理學家勸人勿溺於因果報應之說，但勸言流行之因果說者仍多. 學者，作家如洪邁，馮夢龍，凌濛初等，多藉小說，故事提倡流行之因果報應，勸人行善避禍，以為維繫儒家傳統倫理道德之助.
This paper discusses the sinification of Buddhist causation theory. First of all，it points out the fact that the causation theory forms the fundamental doctrines of Buddhism and that early Buddhist causation theory is based on the Hinayana notion of "dependent origination by karmic influence." Historically，two lines of causation theory developed in China after Buddhism had entered into China. The first，resulting from the efforts of Lushan Huiyuan，was a hybrid of sanbao (retribution in three periods)，which comes from the Buddhist concept of karma, and tianbao (retribution from heaven)，which is the traditional Chinese concept of retribution. The second，due to the hard work of Xianshou Fazang，was an integration of four kinds of dependent origination with special emphasis on the causal arising by dharmadhatu. While the latter refined the Hinayana theory of the twelve links of dependent origination，thus smacking of rationalism，it was not commonly known. The former，on the contrary，was widely accepted because it blended the idea of "stimulus and response" based on the Book of Changes, the Confucian concept of the Way of Heaven，and the Buddhist theory of karma. In the meantime，it offers explanations to the occurrences of "being struck by calamities while accumulating merits" and "reaping rewards while performing bad deeds. "Although this sinicized causation theory betrays the Buddhist principle of karmic retribution that professes that the doers are the ones who meet the consequences of their actions, it spread widely and became the causation theory of the masses. Traditional Chinese fiction that promoted this popular causation theory to edify commoners —from the Zhiguai story of the six dynasties to the so-called sanyan erpai tale of the ming-qing period— was primarily based on the causation theory belonging to the huiyuan line.
For generations, there were monks who questioned the validity of heaven being the administrator in charge of retribution or of extending retribution to family members and posterity. However，their discourse could not change the already popular theory. Neo-confucians from the song dynasty on also urged people not to be obsessed with the causation theory. However，there were still many of them encouraging people to trust in it. Scholars and writers like Hong Mai，Feng Menglong，and Ling Mengchu wrote stories and tales to propagates this popular theory of causation. They did this to urge people to do good so as to avoid misfortune. The promotion of this sinicized causation theory through fiction writing helped them maintain traditional Chinese moral and ethical values. |
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| 目次 | 一、引言 234
二、「因果」一詞的定義 234
三、早期佛教的因果論 235
四、緣起論在中國的演變 238
五、中國化之因果論 242
六、見於筆記、小說之中國化佛教因果論 245
七、僧侶、學者所知之因果論 251
八、結語 258
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| ISSN | 10177132 (P) |
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| ヒット数 | 2273 |
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| 作成日 | 2003.09.08
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| 更新日期 | 2017.06.20 |
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