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題名 | 國王的懺悔--業、懺悔與救度=Confessions of King: Karma, Repentance and Salvation |
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作者 | 吳芬錦; Wu, Fen-jin; |
期刊 | 中華佛學研究 |
出版日期 | 20141200 |
卷期 | 15 2014.12[民103.12] |
頁次 | 頁79-115 |
分類號 | 220.124 |
語文 | chi |
關鍵詞 | 懺悔; 阿闍世王; 阿育王; 度多伽摩尼王; 唐太宗; Confession; Ajātaśatu; Aśoka; Duṭṭhagāmaṇi; Tang Tai-Zong; |
中文摘要 | 本文主要以阿闍世王、阿育王、度多伽摩尼王及唐太宗為比較與討論 的對象。探究這些國王面臨王法與正法衝突時,如何經由懺悔與宗教師的 協助,化解內心的矛盾?經由懺悔,是否能減輕自己的罪惡感與罪業?同 樣是佛教,流傳至不同地區,在不同時代及社會文化脈絡下,其中業、懺 悔與救度會有什麼變化? 首先探討業的起源、演變及對今生、輪迴與解脫的影響;然後闡述懺 悔思想的形成與發展,及其心理轉化過程與對業力的影響;並剖析因果、 懺悔與救度之間的關係。進一步分析比較四位國王的業、懺悔與救度,發 現在佛陀時代的阿闍世王,即使已向佛懺悔,請求寬恕,並且改過向善, 仍會受惡業的果報。但因懺悔的力量及之後累積的善業功德,會先短暫下 地獄,未來將得生天及成佛果報。阿育王向海比丘誠心懺悔自己的過失, 施行仁政,依法得安樂。伽摩尼王犯下嚴重殺業,雖然良知覺醒卻沒有真 正懺悔,阿羅漢認為伽摩尼王仍可生天。此時教法之延續與安住已超越因果業報的理性信仰。唐太宗以齋會、懺禮禳災祈福,平息內心的不安。懺 悔在中土固有的儒、道文化根基上發展,揉合儒、道的思想與內涵後,激 盪出更多懺禮與懺儀。 由於國王在世間角色的兩難,常陷於王權與道德良知之間的掙扎。國 王的懺悔不僅是個人的除罪與淨化,亦是一種象徵性的集體除罪,轉變個 人別業亦改善全民之共業。總之由四位國王所犯的罪業、懺悔、與救度的 方式,可發現在不同的時空背景與社會文化脈絡下,因果報應依然成立; 懺悔則由原始佛教的樸素本質,流傳至不同的區域與文化背景後,而呈現 多樣性的思想與懺悔儀式;救度的程度須配合懺悔的力量與善業的累積, 以此轉變業緣,因而得到更好的救度與果報。 |
英文摘要 | To kill one person is a murder, yet one has to kill thousands of people to become a king. This paper will discuss king Ajātaśatu, Aśoka, Duṭṭhagāmaṇi and Tang Tai-Zong in terms of inner conflict between political ambitions and guilty conscience. These four kings have to face this moral accusation courageously in their life after committing a senseless slaughter (patricide included). How could religieux help them overcome moral qualms? And is it possible to mitigate sense of guilt and evil deeds through confession? How do ideas of karma, confession, and salvation evolve in these Buddhist kingdoms in different social and cultural contexts? After comparing these four kings through the lens of karma, confession and salvation, we find that king Ajātaśatu still got bad consequences from previous deeds although he confessed candidly to Buddha. He would fall to hell temporarily, then reborn in heaven, and eventually became a future Buddha. King Aśoka confessed to Bhikkhṣu Sea and then adopted ruling policy of benevolence to become a dharma king. King Duṭṭhagāmaṇi committed killing of many Tamils, but he did not repent earnestly. However Arahat still thought his deeds were innocent and he would be reborn in heaven. Tang Tai-Zong released his profound anguish with the help of confession rituals. The development of Buddhist confession in China eventually integrated Confucianism and Daoism into versatile indigenous confession rituals.It is often found that a king may fall into a terrific mental struggle between winning kingship and moral reproach. In Buddhism, king’s confession not only alleviates personal sense of transgression but also become a symbol of communal purification, transforming personal karma and improving communal karma. In short, basing on the themes of kings’ karma, confession and salvation, this study finds that confession in Buddhism presents fruitful thoughts and rituals after its spreading to different areas with various cultural backgrounds. The possibility of salvation depends on the power of confession and accumulation of merits, both of them may transform karma to get better result of salvation. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。