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《牟子理惑論》的三教融合思維 - 以身體觀為徑路=The Fusion of Confucianism, Buddism, and Taoism in Mouzi Li Huo Lun: A Discussion through the Viewpoint of Body |
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| 著者 |
王岫林 (著)=Wang, Hsiu-lin (au.)
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| 掲載誌 |
高雄師大國文學報=Bulletin of Chinese Studies of National Kaohsiung Normal University
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| 巻号 | n.35 |
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| 出版年月日 | 2022.04 |
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| ページ | 73 - 115 |
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| 出版者 | 國立高雄師範大學 |
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| 出版サイト |
http://140.127.40.7/~chin/nknu/index.htm
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| 出版地 | 高雄, 臺灣 [Kaohsiung, 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 | 作者為國立臺南大學國文系兼任助理教授。 |
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| キーワード | 牟子=Mouzi; 理惑論=Mouzi lihuo lun; 佛教=Buddhism; 身體觀=The value of human flesh; 氣論=The theory of qi; 三教融合=Integration of the three religions |
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| 抄録 | 《牟子理惑論》為佛教初傳中國時期，中國士人闡揚佛教義理之
著作，內容融合儒釋道三教思維。牟子融合佛教思想與中國儒道思維，
及中國傳統氣論觀點，重新建構出中國士人於聖凡、倫常、地域等個
體與外在之新距離架構。並於時間觀點的延展下，重新思考關於氣、
生死、報應、命論，及養生與欲望等身體相關命題。牟子以重身、用
身思維解構中國傳統倫常之制。但對身之「重」與「保」，最終仍在傳
佛道之工具性意義。又以習佛能度、脫現世之苦，主張離世而不「黏
著」於現世。以身體之生及存續為習佛之「用」，待習佛已成，身即功
成身退。又於魂神不滅基礎下，云現世身體以氣的同質性延續至來世。
故於現世的保而用身，為待佛道實踐與期望來世福報的基礎。試圖於
氣論基礎上，融合儒、釋、道三教。
"Mouzi Li huo lun" is a work written by Chinese scholars when
Buddhism first spread to China. The content integrates the thinking of
Confucianism, Buddhism and Taoism. Mouzi combined Buddhism and
Chinese Confucianism, together with traditional Chinese theory of Qi, to
re-develop a “new” structure of distance between ordinary, saint, ethics,
region and the outer world. Mouzi also pondered over again the bodyrelated propositions such as Qi, life and death, karma, the concept of destiny,
health preservation, and desire from the viewpoint of time extension. Mouzi
deconstructed the Chinese traditional system of ethics by using the concepts
of “valuing” and “employing” the body. However, the purpose of “valuing”
and “preserving” body is, eventually, to propagate Buddhism. The focus
was on the fact that converting to Buddhism can help transcend and escape
the woe of this life, or in other words, to keep oneself aloof without being
attached to this life. The “birth” and “preservation” of body was employed
for the conversion to Buddhism, “waiting” for the cultivation to be done,
upon when the body would be discarded since the purpose was served.
Meanwhile, based on the theory of eternal existence of human spirit, the
body in this life would be prolonged to the afterlife in the form of
homogeneity of Qi. Therefore, the “preservation” and “employment” of
body in this life was the foundation of Buddhism practice and the karmic
reward in afterlife. One should renounce the desire in this life and look
forward to the afterlife, in which one would earn a fruitful and blessed
reward. One should also sacrifice individual physical body for the karmic
reward of the entire family. Attempts to integrate Confucianism, Buddhism
and Taoism on the basis of Qi theory |
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| 目次 | 一、前言 76
二、牟子對身體的觀點與建構 77
（一）現世身體的形成 78
1.牟子以魂神為基的身體生成論 78
2.原始佛教的身體形成論 83
（二）身為大患 86
1.牟子以身為習佛體道之用 86
2.牟子對身體延續的態度 88
（1）食氣者神明而壽──牟子的養生觀 89
（2）身不得久？──牟子的長生之思 92
三、牟子的現世建構 94
（一）牟子的現世身體觀 95
1.貴身重己──己身與外物之辨 95
2.先其命而後其利──利命之辨 97
3.食不厭精，鱠不厭細──對欲望的態度 100
（二）牟子的個群之思 101
1.福德聚於己身己族 102
2.原始佛教的報應觀 106
3.牟子的現世與來世建構 108
四、結論 111
徵引書目 113
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| ISSN | 23118644 (P) |
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| DOI | 10.29520/BCSNKNU |
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| ヒット数 | 123 |
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| 作成日 | 2022.08.11 |
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| 更新日期 | 2022.08.11 |
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