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小乘佛法的「自我」觀念及其德性基礎意義

The Self-concept of The Hinayana Dharma and Its Basic Significance of Virtue

Abstracts


「自我」是各宗教和哲學討論的重要議題。印度宗教哲學史上有兩種認知「自我」的傳統──「有我」與「無我」。「有我」論認「自我」是宇宙間永恆不變、具支配能力的生命主體;小乘佛法通过批判「有我」論建立「無我」論,認為「自我」由各種元素組合而成,無常性与實體性。「無我」並非斷滅虛無,而是淨化了的心靈,「自我」以「無我」為本質屬性。在此義上,「無我」作為德性基礎,對現代人自我發展有積極的啟示意義。

Parallel abstracts


The "ego" is a major topic of discussion in all religions and philosophies. In the history of Indian religious philosophy, there are two traditions of knowing "self": "atman" and "anatman". The theory of "atman" holds that there exists an eternal and invariable subject of life in the universe-the "ego". On the basis of criticizing the theory of "atman", the Hinayana dharma establishes the theory of "anatman", which holds that the "ego" is composed of various elements, and has no constancy and no substantiality. "Non-self" is not extinction and nothingness, but to purify the mind. "self" takes "non-self" as its essential attribute. In this sense, "no self", as the basis of virtue, has positive enlightenment significance for modern human's self-development.

Parallel keywords

Hinayana Dharma Ego Anatman Yitibu'er Self-Development

References


東晉.瞿曇僧伽提婆譯,《中阿含經》,《大正藏》冊 1,第 26 經。
東晉.瞿曇僧伽提婆譯,《增壹阿含經》,《大正藏》冊 2,第 125 經。
後秦.佛陀耶舍共竺佛念譯,《長阿含經》,《大正藏》冊 1,第 1 經。
後秦.鳩摩羅什譯,《成實論》,《大正藏》冊 32,第 1646 經。
宋.求那跋陀羅譯,《雜阿含經》,《大正藏》冊 2,第 99 經。

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