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憨山「一乘」思想之生命倫理見解與通識教育價值=A Research of Han-Shan's Life Morals and Extensional Revelations about Modern Enlightenments of General Education--Focused on Han-Shan' Scholia about "Miaofa-Lanhua-Ching"
作者 陳松柏 (著)=Chen, Sung-po (au.) ; 周麗禎 (著)=Zhou, Li-zhen (au.)
出處題名 南開學報(哲學社會科學版)=Nankai Journal(Philosophy,Literature and Social Science Edition)
卷期n.1
出版日期2013
頁次51 - 67
出版者南開大學
出版者網址 https://www.nankai.edu.cn/
出版地天津, 中國 [Tianjin, China]
資料類型期刊論文=Journal Article
使用語言中文=Chinese
關鍵詞憨山=Han-Shan; 法華通義=Miaofa-Lanhua-Ching; 一乘=Ultimate-Buddha; 生命倫理=life morals; 通識教育=general education
摘要憨山(又名澄印、德清,西元1546 ~ 1623年)生值晚明最動盪顛簸之際,對於《法華經》的詮釋,是憨山歷經宦官誣陷、充軍流戍後所作。憨山直抒其根深蒂固的禪者懷抱,將「一乘」觀的的詮釋,翻轉為本體論色彩濃厚之「一乘常住真心」。本文認為,憨山的經典詮釋,恰足以代表晚明禪者明心見性的實際生命體驗,直截賦予「一乘」以生命倫理的正向解讀。事實上,就中國學術史言,動盪的晚明時期,卻同時也是一個思想蓬勃紛起、極富文化創造力的特殊時代。本文之方法論基礎,正是預設憨山此一明心見性的創造性主軸,依藉《法華通義》「一乘」觀的思理脈絡,推勘其在生命倫理之主要見解,並嘗試轉化其投射在現代通識教育範疇中的可能啟示。因此,本文實際之探討重心有二:首先便是聚焦在憨山《法華通義》,推論「一乘」觀的生命倫理見解;其次,則是延展其「一乘」理念,擴伸其在於現代校園之通識教育當中的參考價值。

Existing Chinese-edition of “Miaofa-Lanhua-Ching” was a distinctive version that translated form Indian original Sutra by Chiumo-Loshih. This Chinese-edition contained many profound thoughts of philosophy and heuristic connotations. Among the traditional Buddhist scriptures, “Miaofa-Lanhua-Ching” still had its typical representative as heretofore. There’re many annotations in every dynasty in ancient China, if we utmost investigated this Chinese-edition, its contents were filled with Buddha thoughts of inner-sighting modes. In the Later-Ming dynasty, Han-Shan’ scholia upon “Miaofa-Lanhua-Ching” was full of fresh understandings on the imperial sacrifices thoughts. Therefore, we frequently could chalk up valuable edifications from Han-Shan’s scholia. The objective of this research was to explore Han-Shan’s interpretive life morals of “Miaofa-Lanhua-Ching” that come from his Zen-thoughts that encircled with self-centered essentiality. By this paper, we would draw some conceptive inferences from Han-Shan’ scholia full of fresh understandings on the imperial sacrifices thoughts. And by doing such research upon “Miaofa-Lanhua-Ching” ,we had an expectation that developed Han-Sang’s ideological modes and practice patterns. Further tracing of this research, we would try it extended Han-Sang’s innovative thinking that stretched on modern enlightenments about general education.
目次壹、前言 51
貳、《法華》「一乘」觀之原典精神與本體的詮釋 52
參、《法華》之原典思想,強調以佛為定位中樞的「一乘」觀 52
肆、「三乘歸一」之原始見解,可以融匯於本體論模式之詮釋 53
伍、憨山解讀「一乘」之本體論立場與生命倫理觀點 54
陸、透過《法華》「同歸一極」的「一乘」觀點,肯定人的內面生命當中,原本即具足了先驗圓滿的本體特性 54
柒、《法華》「一乘」生命倫理之圓滿型態,必須結合「隨其本性而開導之」的應機設教,以趨悟終極「佛道」為目的 56
捌、透過「自覺聖智」之自我喚醒與自信,將「一乘」解讀為追求並提生生命意義的最高價值 57
玖、強調「一乘」的義理趨向,是在於實現「涉世厲生」與「自他兼明」的生命倫理價值 59
拾、憨山「一乘」觀在現代通識教育中的珍寶啟示 60
拾壹、「自覺聖智」啟發內省式的生命意義,強調自我尊重與生命價值 60
拾貳、藉助「隨其本性而開導之」原理,通識教育應力求活化教學方法以及關注終極價值 61
拾參、傳統通識教育,應積極建置自我生命認知以及利他思維的教學設計 63
拾肆、結語 64
ISSN04657942 (P)
點閱次數306
建檔日期2016.11.24
更新日期2019.11.22










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