摘要

《無量義經》(Anatanirde?a s?tra)，是《法華經》(Sadharma pundar?ka S?tra)的「開經」。本經中，佛告訴大莊嚴菩薩：「有一法門，能令眾生疾得無上正等正覺。該法門從『無相』(animitta)生，稱之為『無量義」，所以應該修習甚深無上大乘經典－《無量義經》。」慈濟宗門以《無量義經》為修行依據：證嚴法師強調「慈濟是由善門入佛門」，「人文就是人品典範，文史流芳」。因此，本文試著從略述《無量義經》「中國撰述」說，進而論述本經要旨「無相法門」，其次討論「慈濟人文」的理念與精神，最後依本經的「十功德品」來探討慈濟人文，是如何依「無相」法門，從善門行入佛門，實踐人品典範。

Abstract

Ancitanirde?a s?tra is the foundation (pioneer) of the Lotus Sutra (Saddharmapundar?ka S?tra). In this sutra, the Buddha told the Great Dignity Bodhisattva: ”There is a practice that can help sentient beings quickly attain supreme enlightenment. This method of practice, developed from the understanding of formlessness' (animitta), is also called 'immeasurable meaning'. Thus, we should practice this Sutra of Immeasurable Meaning (Anatanirde?a)-the profound and supreme sutra of the Mahayana.Tzu Chi established their practices based on the Anatanirde?as?tra. The Venerable Cheng Yen emphasizes that ”Tzu Chi's practice of Buddhism starts from the gate of wholesomeness,” and ”Humanism means a model of morality, and a good culture that lasts throughout history.” Thus, in this article, I will try to briefly outline the Chinese version of the Anatanirde?as?tra, then discuss the theme of the sutra-'the practice of formlessness.' Next, I will talk about Tzu Chi's ideology and aspirations on humanism. Finally, based on the Ten Virtues mentioned in the Amitarthasutra, I will analyze Tzu Chi's practice of humanism, how they try to follow the teachings on 'formlessness,' and go in depth into the learning of Buddhism through the practice of wholesomeness, and hence, realize the model of morality.

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摘要:

本文主旨為探討台灣「人間淨土」思潮與環保運動之間的關係，以慈濟為主要個案，輔以法鼓山作為參照。首先以「人間淨土」思潮的歷史作為背景，試圖理解印順如何以「佛法」研究「佛法」進行理入，析探大乘淨土經典中「人間淨土」的意涵。印順認為大乘經典呈現他方淨土的意象，實有創造人間淨土的意涵，其中涉及到大乘淨土經典何以生成，印順指出此歷程為菩薩誓願精神的匯流，因此，「人菩薩行」的淨土實踐實為大乘經典的核心精神。

其次，本研究以慈濟台東及台北、台中環保志工作為訪談對象，參與觀察三地的環保田野，試圖從歷史發展中分析其環保運動何以生成。在地的環保志工呈現自發生成、見機生長的實踐邏輯，「資源回收」進而發展多元化的環保運動，帶動台灣民間社會群眾力量。然而，過程中包含與政府、民間多方互動的複雜處境。

慈濟環保已成大規模的群眾運動，其滲透到民間社會的角落至為關鍵。環保透過資源回收走入社區，以「淨化人心」訴求的行動更使環保深入民間，過程中志工以不同方法與在地文化及信仰互動，展現慈濟融合當地民情的宗教性格。另一方面，企業家進入志工體系成立「大愛感恩科技」公司，使台灣環保經驗與世界接軌，本文指出其過程呈現動態的發展及生成，並將政府和資本家納為慈濟環保的力量。另外，證嚴「預約人間淨土」到「大地之母」的論述，已走向全球環境的生態關懷，是不斷隨事件及志工對話發展而成的語言系統，不同於傳統佛教的佈道方式。

經由田野分析及文獻參照，本文進一步討論「人間淨土」思潮與環保運動的關係，從群眾心理學和協奏曲的譬喻，分析慈濟領袖與群眾之間的運作，證嚴「人心之所向」的領導風格，呈現如「自發電」的群眾實踐。本文指出慈濟的環保運動，其「淨土」意象的動態生成有著「百川競注」的特色，其非教門的「普世性格」，展現了新佛教運動的氣象。

取自台灣博碩士論文知識加值系統

摘要

《無量義經》的核心理念是「性相空寂」與「濟渡群生」；以人間佛教倡議者印順導師的話語就是「淨心第一，利他為上」；以慈濟宗門的創立者證嚴上人的話語就是「無私、大愛」。「無私」，是邁入「性相空寂」的必要狀態。「大愛」，是「濟渡眾生」的心靈源頭。以無私的心廣澤大愛於人間，是證嚴上人實踐《無量義經》的入世法門。慈濟宗門以佛教為本，它的實踐卻是超越佛教邊界的。許多基督徒、天主教徒、回教徒、猶太教徒，乃至無神論者，都成為慈濟志工，都皈依證嚴上人成為靜思弟子。因為有《無量義經》使得慈濟宗裡的佛教徒找到入世修行的法門。因為有《無量義經》使得慈濟宗門裡的非佛教徒，找到個別信仰裡共通的元素──無私大愛。《無量義經》的教義「所發慈悲明諦不虛，於眾生所，真能拔苦；苦既拔已，復為說法，令諸眾生受於快樂。」這種大慈悲的胸懷是各宗教、各家思想體系的共同基石。而慈濟的慈善理念與實踐就建立在這樣的基石上。慈濟宗門最終的理想就是引領眾生認識生命的本質是清淨的，不執著有，不執著無，在不斷地利益他人中，體現自性不生不滅的真實大義。「船師、大船師，運載群生渡生死河，至涅槃岸。」濟渡眾生，一如大船師一般，其最終目的是引渡眾生體悟「性相空寂」的本性。因此「至涅槃岸」，是生命終極覺醒的境界。雖以終極覺悟為理想，但《無量義經》的教法也給予世間的凡夫、眾生無限量的機會次第修行與造福。「猶如船夫身有病，船身堅固能度人」，人人都可以度人，只要依靠《無量義經》這堅固的船身。「未能自度，已能度彼」，這項義理更寬廣地接納一切眾生。眾生雖然心性不一，習性相異，信念有別，但都能入此法門，只要他們倚靠《無量義經》的精神，都能幫助他人，教化他人。這種信念使得慈濟宗門在依循《無量義經》的本懷，亦復有證嚴上人創造性的智慧與人格德香的感召，引領無數千差萬別的眾生，投身慈濟，在濟助他人的同時，亦提昇自我的人格。而漸次地邁向「性相空寂，本不生滅」的終極覺醒。

Abstract

The core teaching of Innumerable Meanings Sutra, to my understanding has ascribed to two concepts: ”Intrinsic Mind of Omni-emptiness” and ”Compassion Relief to all Beings.” Venerable Yin-Shun of the Humanistic Buddhist Movement had said: ”purifying our mind is the first priority; altruistic practice is the ultimate goal”. Dharma Master Cheng Yen, the founder of Buddhist Tzu Chi Foundation, has transformed the meanings to her own words: Selfless Great Love, in which ”Selfless” is the pivotal step to reach ”the Intrinsic Mind of Omni-emptiness” and ”Great Love” is the prerequisite spirit to provide ”Compassion Relief to all Beings.” Thus, devoting this selfless great love to all living creatures is how Dharma Master Cheng Yen establishes the secular practice and belief of modern Buddhism.The School of Tzu Chi follows the teaching of traditional Buddhism and yet its practice transcends religious boundary. Many Protestants, Catholics, Muslims, Jewish and Atheist have joined Tzu Chi as volunteers, and devoted themselves to be disciples of Dharma Master Cheng Yen. The teaching of Innumerable Meanings Sutra ensures not only Buddhists to cultivate their faith through altruistic practice, but also non-Buddhists to reach their awakening through the common conviction - The Selfless Great Love.Innumerable Meanings Sutra teaches that ”enlighten compassion conveys sincere, concrete wisdom that in all circumstances can eradicate suffering of all beings, comfort their pains, moreover ignite their wisdom, and eventually bring them to the state of ultimate happiness.” This Omni-compassion shall be the common foundation of all religions and schools of philosophy, and it is also the foundation on which the philosophy and practices of Tzu Chi's charity have been built.The ultimate ideal of Tzu Chi School of Buddhism aims to bring all beings to realize that the intrinsic minds are pure, non-tenacious on neither existence nor nothingness, and through continuous helping others to actualize the eternal existence of one's true self. ”Sailing Masters and Great Sailing Masters carry all beings across the river of live and death to reach the eternal awakening (the Innumerable Meanings Sutra).” Hence, to enlighten all beings to learn the Intrinsic Mind of Omni-emptiness is like the Sailing Masters carry their passengers. Accordingly, to reach the state of Nirvana is to accomplish the awakening of eternal wisdom.While eternal awakening is the ultimate goal, Innumerable Meanings Sutra also gives all beings chances to cultivation. ”Even if a sailing master has illness, the unyielding boat may still carry the passengers across the river.” Therefore, everyone has the ability to enlighten others, as long as he or she relies on the teaching of Innumerable Meanings Sutra-the unyielding boat. People may carry different temperaments, convey different shortcomings, and hold diverse beliefs, but as long as they rely on the teaching of the Sutra, ”one may inspire others even before one enlightens oneself.”The Tzu Chi School of Buddhism following the philosophy of the Sutra and guided by the wisdom and compassion of the founder, Dharma Master Cheng Yen, has developed a new Buddhist movement and inspired millions of people. In this new movement people believe that one may purify oneself through helping others and eventually to reach the intrinsic pure mind of Omni-emptiness and the eternal existence of wisdom.

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The Venerable Cheng-yen is an unassuming Taiwanese Buddhist nun who leads a worldwide social welfare movement with five million devotees in over thirty countries—with its largest branch in the United States. Tzu-Chi (Compassion Relief) began as a tiny, grassroots women’s charitable group; today in Taiwan it runs three state-of-the-art hospitals, a television channel, and a university. Cheng-yen, who has been nominated for the Nobel Peace Prize, is a leader in Buddhist peace activism and has garnered recognition by Business Week as an entrepreneurial star.

Based on extensive fieldwork in Taiwan, Malaysia, Japan, and the United States, this book explores the transformation of Tzu-Chi. C. Julia Huang offers a vivid ethnography that examines the movement’s organization, its relationship with NGOs and humanitarian organizations, and the nature of its Buddhist transnationalism, which is global in scope and local in practice. Tzu-Chi’s identity is intimately tied to its leader, and Huang illuminates Cheng-yen’s successful blending of charisma and compassion and the personal relationship between leader and devotee that defines the movement.

This important book sheds new light on religion and cultural identity and contributes to our understanding of the nature of charisma and the role of faith-based organizations.

摘要:

台灣社會物資極度缺乏的六Ｏ年代，證嚴法師以一人一日存五毛錢的行為號召，創辦了「佛教慈濟克難功德會」，在一群家庭主婦作為主要推動人力之下，開始在東部偏壤地區展開濟貧救苦的慈善行動，並逐步推展至國際間，至今長達近40年，未曾中斷。在一個以志工人員為機動核心的慈善團體裡，是什麼樣的倫理思維與倫理意涵，讓這樣的慈善救援工作持續以往，而且的確發生功效？本文藉由倫理的省思角度，探討證嚴法師推動社會援助工作的倫理思維基礎，及其所發展出來的倫理意涵。研究發現，在倫理思維理念上，證嚴法師以其個人對於生命的徹底覺知與體悟心得，大力提倡一種「大我」的人生價值觀，並充分肯定佛陀造佛土的無私胸襟與超越理想，在個人嚴己寬人的人格行宜中，形造人人可成佛、人人是菩薩的人間淨土理想。法師以佛說教義，打破人我親疏藩籬的自他限制，推動人我間「同體大悲」的大愛倫理情操。綜觀其社會救助理想，乃是一種跨越人我、種族之分，以眾生皆平等為核心的普世關懷倫理。

摘要:

建築在Weber對於佛教的相關概念、太虛與印順的入世佛教構想、以及當代台灣佛教發展的具體展現等等層面之間的對照與比較，本文試圖就與當代台灣佛教發展關係密切的人間佛教議題進行類型學式的初步討論。概括本文討論，我們發現，在當代華人世界佛教徒所面臨的時代衛擊中，印順所提出的人間佛教藍圖，試圖轉化歷史發展中佛教已具有的出世神秘主義特性，並試圖建構一個「超越性的非二元性」之基點，來進行積極的入世性實踐。不過因為這個新的基點在認知層面不易掌握，在集體行動實踐的過程中有其兩難性，不易落實於大眾化的層次。本文並以三個在當代台灣蓬勃發展的佛教團體―慈濟、佛光山、與法鼓―為例，來討論其與印順人間佛教理想藍圖間的差異。由人間佛教之實踐的角度出發，這三個教團之間的區別，建築在兩個層面：由誰來體現入世行動，和由誰來表現出佛教精神內在的超越性。由此而可以區別出以上這三個佛教團體在結構上的特性分別為「僧眾結構性依存導向」、「僧團入世導向」、與「在家眾出世導向」。這三個教團都以某種方式同時兼備了出世與入世性，並在某些層面上符合於「超越性的非二元性」的這個性質，也就是印順所建構的人間佛教理想藍圖之基本立足點。只是出於各教團組織結構與動員策略上的差異，這個性質，在不同教團中，以不同方式，不平均的展現於教團內的不同成員之上。

Abstract:

Based upon Weber's characterization of Buddhism, Taixu's (1889-1947) and Yinshun's (1906-2005) ideas of inner-worldly Buddhist reform, and the unfolding of Buddhism in modern Taiwan, this paper explores the issues of ”Human Realm Buddhism” in terms of its typological construction and through comparison. I find that Yinshun's construction of Human Realm Buddhism does shift the otherworldly mystical orientation within Buddhism and redirect Buddhism into a more socially engaged form. However, because Yinshun's Human Realm Buddhism is grounded on a base of ”transcendental non-duality”, his plan is almost impossible to realize at the collective level. I compare three Buddhist organizations in modern Taiwan: the Tzu-Chi Association, the Buddha Light Mountain, and the Dharma Drum Mountain. Within each organization, it is crucial who embodies the inner-worldly social practices and who embodies the transcendentality of Buddhism. These characteristics further differentiates the three Buddhist organizations into three basic types of Human Realm Buddhism: ”clergy-laity structural interdependence”, ”inner-worldly orientation embodied by clergy”, and ”transcendentality embodied by laity”. Each organizations holds some, but at the same time deviates from others, of Yinshun's ideas of Human Realm Buddhism.

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摘要:

本文以慈濟功德會創辦人證嚴法師濟世教化所歸結的生命觀為研究對象，以彰顯「人間佛教」思想的傳承與實踐。其廣開救助苦難的行善法門，提供許多人悲心學菩薩行的機會。法師在勸勉信眾時，常以啟發、成長、延續慧命來標示行菩薩道的內涵，他對生命／慧命的種種對比譬喻，雖不出一般佛教概念範圍，但闡揚與實踐方式也有在此一時代創發的特色，皆在回應現代人如何面對苦難無常，現實人生如何救濟與轉化，如何開創具佛法智慧的新生命，顯現人間佛教落實於現代社會的諸多途徑樣貌。

本文以證嚴法師開示的言論為主要研究資料，分析其立論重點有「把握生命的時空」、「在人群中成就慧命」、「過秒關的身體力行」、「慧命的延續與循環」、「在『大於我』的基礎上『了生脫死』」，法師認為慧命需靠把握當下，服務他人的身體行動來體現，其慧命觀也有將個人消融於「大我」的意涵，所作所為是要為未來眾生開拓慧命福田。本文也述及法師和其皈依師，人間佛教的思想導師印順長老對「人菩薩行」的修行觀點契合之處。

Abstract:

This paper examines Dharma Master Cheng Yen's life views of ”Bodhisattva in this world” with reference to her charity work and teaching, in order to highlight dissemination and practices of the idea of ”engaged Buddhism.” When creating missions of relieving suffering, Master Cheng Yen offers many people opportunities to walk on the path of Bodhisattva. She often urges her followers to enlighten, grow and continue their own lives of wisdom, and thus substantiate Bodhisattva's Way in this world. She compares difference between the life and ”the life of wisdom” according to Buddhist traditional ideas. Yet her interpretation and practices are characteristic in answering how modern people face impermanence and suffering, how the life can be saved and transformed, and how to cultivate new life of dharma wisdom. Under the leadership of Master Cheng Yen, Tzuchi volunteers' work demonstrates various forms of engaged Buddhism in contemporary society. Drawing upon Master Cheng Yen's talk, this paper analyzes her viewpoints as the following: ”to hold on to time and space of this life,” ”to accomplish one's life of wisdom among people,” ”to take actions without losing a second,” ”to continue and make the life of wisdom cycle,” ”to liberate oneself on the basis of 'larger-than-me”'. Master Cheng Yen emphasizes that one's life of wisdom can be embodied through grasping the moment to serve others. Her notion of ”the life of wisdom” also implies merging oneself into ”the great I,” namely, all beings. She expects one's altruistic doing to cultivate ”the life of wisdom” and field of blessings for generations in the future. This paper also relates Maser Cheng Yen's standpoints to thoughts about ”Bodhisattva in this world” of the leading thinker of ”engaged Buddhism,” Master Yin Shun, who is also Master Cheng Yen's teacher.

取自華藝線上圖書館