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葬式與佛教=Funeral Rites and Buddhism |
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| 著者 |
鈴木隆泰 (著)=Suzuki, Takayasu (au.)
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| 掲載誌 |
東亞佛教的形成與發展
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| 巻号 | v.1 n.1 |
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| 出版年月日 | 2015.07 |
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| 出版者 | 佛光大學佛教研究中心 |
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| 出版地 | 宜蘭, 臺灣 [I-lan, 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：山口縣立大學國際文化學部教授 |
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| キーワード | 葬儀的真義=the meaning of funeral rites; 種性社會與印度佛教=caste society and Indian Buddhism; 日本人的思想、願望、哀求=thoughts, wishes and pleading of Japanese; 佛教的靈活性與堅韌性=Buddhist flexibility and resiliency |
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| 抄録 | 通常以帶有批判性的貶義詞來稱呼日本佛教是「葬式佛教」，但實
際上這種批判只是基於對印度語原典文獻的誤讀•誤解。另外一方面在
古代，相對於印度的在家俗人，葬儀工作是由印度出家僧人進行的，這
一事實沒有得到證實是因為印度社會是一個所謂種性社會的特殊情況
為背景的。 自古以來，日本人的內心深處對於死者保有敬畏之心。通
過對死者 誠懇的哀悼、崇拜，而將他們轉化為善神，並試圖從他們那
裡得到庇佑 而獲得內心的平安。在當時「來自天竺最高的咒術・秘術」
的佛教是大 家所期待的，但它的力量在律令制度的約束下限定只允許
在朝廷內部 （傳播），對於一般百姓一直採取秘密的方式。但是某一些
出家僧人為 了回應百姓的願望（哀求），開始進行葬儀工作，這種趨勢
自朝廷失去 政治權力的鐮倉時代以後，情勢發展變得非常迅速。佛教
通過回應日本 人的思想・願望・哀求，已被日本人接受且至今倖存下
來。但它存在的 形式可能與印度佛教的差異很大。但是我們不能忘記，
佛教並不固定教 條而具有的靈活性，以及由於其靈活而具有堅韌性。
The “Funerary Buddhism” is often employed as a derogatory term
to critique Japanese Buddhism. However, such a critique derives from a
misreading and misunderstanding of the original Indic textual sources.
Indeed, in ancient India, funeral services were conducted by monastics,
not ordinary householders. Nonetheless, this has yet to be proven, due to
the unique situation of India having a caste-based society.
Since ancient times, Japanese have always had a sense of reverence
towards the deceased deep inside their hearts. Through sincere mourning
and veneration, the deceased are transformed into virtuous deities, from
which in turn people seek blessings, and obtain a sense of inner peace. At
the time, people eagerly anticipated Buddhism as having the “most
advanced incantation techniques and occult methods from India.” But
under the restrictions of the Ritsuryō-sei legal system, it could only
disseminated within the imperial court, and was constantly maintained as
a secret unknown to the common populace. However, in order to respond
to the wishes of the common populace, some monastics began to engage
in funerary work for them. After the imperial court lost political power in
the Kamakura period, this tendency began to develop very rapidly. By
responding to the thoughts, wishes and pleading of the Japanese people,
Buddhism became accepted and preserved by the Japanese up until the
present time. The state in which it was preserved may have major
differences from Indian Buddhism. At the same time, we cannot forget
that Buddhism has no fixed dogmas but possesses flexibility. Due to this
flexibility, it has resiliency.
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| ヒット数 | 38 |
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| 作成日 | 2023.07.03 |
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| 更新日期 | 2023.07.03 |
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