擺脫文化束縛的佛教宗教性之傳達──由東南及東亞到全球時代的轉換

隨著自古以來興起於印度的佛教的東漸，在東南亞及極東亞的文化圈內的佛教徒，整個中世紀，印度除了是佛教聖地之外，印度的民眾，不論是實質或潛在方面，長久以來一直被公認是具有豐富佛教本質的民眾。但隨著第二次世界大戰的結束，因為歷史情況的變化和機械文明的發達及應用，對這種意識的內容逐漸造成巨大的轉化和變質。另一方面，Murti教授的《佛教的中心哲學》（1955發行），因係印度獨立八年之後才出版的，當時印度的政治領袖之中，對於印度佛教的再興此一課題是處在不論政治或文化上都認為是有可能性的時代。世界佛教聯盟在錫蘭結成之後五年，接著又由印度政府協辦佛曆2500年紀念會議，時值1957年，但後來，因國際情勢與國內局勢的變動，以印度大陸為主的印度教文化圈和東南亞及極東（東亞）的佛教文化圈，之間的差異表面化。以致彼此的距離日漸疏遠。Murti教授的著作，正如上述，是順應當時的時代需求而寫的，但在思想方面，與其說是作為佛教文化代表者的思想探索，還不如說是身為印度教文化的代表者以印度哲學，即印度教哲學的傳統為基礎，符合Advaya印度教理論，精闢佛教的中觀思想的理解後的力作。又本論文雖是針對上述Murti教授的著作，從佛教哲學及佛教文化的立場所提出的批判論文，但決非企圖採取偏見立場的主觀之作。而是因為現今，站在普遍性的人道中心主義及國際主義的立場，正值因為宗教文化的差異與政治經濟的不平等所興起的恐怖主義和極端基本教義派的鬥爭，而處在危機狀態之故，所以印度的有識之士，在紀念Murti教授百歲壽誕的同時，再一次重新檢討此時教授著作的意義及目的。激賞重視其意志，努力於對論者立場之理解。歸納之，本論文希望能定位為：對於今後佛教思想之傳達，應該立足於能夠超越所有一切文化形式的大乘佛教的空性理論的一個論證。

關鍵字

T.R.V. Murti ；《佛教的中心哲學》；中觀哲學；中觀辯證法；佛教不二哲學；印度不二哲學；般若與空性

並列摘要

Throughout medieval times, India was a sacred Buddhist place for Buddhist followers in Southeast and East Asian cultural spheres. I believe that the people of India, both actually and potentially, are endowed with the essence of Buddhism. However, with the end of the second world war, due to historic changes and the development and adoption of mechanized civilization, there resulted a great change in the contents of this type of awareness. On the one hand, since Prof. Murti's The Central Philosophy of Buddhism (1955) came in the wake of India's recent independence, leaders in India at that time were aware of that Indian Buddhism's re-emergence was politically and culturally possible. Five years after the World Fellowship of Buddhism was formed in Ceylon, the Indian government sponsored and held the 2500th anniversary of the Buddha's birth in 1957. However, subsequently, as the international and domestic situation changed, mutual discrepancies and divergence gradually emerged between the Hindu cultural sphere mainly in the Indian subcontinent, and Buddhist cultural spheres in Southeast and East Asia. As mentioned above, Prof. Murti's work responded to the needs of the period. Methodologically, it was an investigative study done less as a representative of Buddhist culture, but more as a representative of Hindu culture, specifically, Indian philosophy in the tradition of Hindu philosophy. It was a tour de force which explained Buddhism's understanding of Madhyamaka in parallel with Advaita Hinduism theory. The present article is a critique, from the standpoint of Buddhist philosophy and Buddhist culture, of the abovementioned work of Prof. Murti, but, by no means is intended to be one-sided. Now, in a time of international turmoil and imbalance, also at a time when Indian intellectuals are commemorating the 100th anniversary of Murti's birth, I would like to attempt to examine the significance and intentions of Murti's works. I fully accept his intentions, and I am striving to understand the position of those who oppose him. In short, the present article is my attempt to demonstrate the capacity for the future transmission of Buddhist thought to supercede any cultural forms by means of the Mahayana theory of emptiness.

並列關鍵字

T.R.V. Murti ； The Central Philosophy of Buddhism ； Madhyamika Philosophy ； Madhyamika Dialectic ； Buddhist Advaya Philsoophy ； Hindu Advaita Philosophy ； prajna and sunyata

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擺脫文化束縛的佛教宗教性之傳達──由東南及東亞到全球時代的轉換

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