日蓮佛法之人文思想及其教育意涵--以台灣創價學會之詮釋為中心

范瓊方

指導教授 ： 林安梧教授 ； 歐陽教教授

國立臺灣師範大學/教育學院/教育學系/碩士(2007年)

摘要

台灣的人本教育主要是以西方的人文主義（humanism）和人本主義心理學（Humanistic psychology）為主流，這裡我們並稱為西方的人文思想。西方的人文思想發展至今面臨重大的問題就是過分看重理性、人本身的割裂和與外在人事物關係的疏離，因此研究者希望能在日蓮佛法中梳理出不一樣的人文思想，並發覺其中隱含的教育意義。第一章說明研究上的動機、問題與目的，與名詞釋義；第二章則著重在創價學會詮釋下之日蓮佛法的先前探究，包括當時日蓮佛法發展的時代背景、創價學會的產生等，以作為深入了解其人文思想的背景基礎；第三章說明日蓮法門中「妙法蓮華經」的形上意義。經文之題「妙法蓮華經」在日蓮的詮釋中不僅是經題，更是宇宙萬法的根源法體，具有無限的功德與本體力用，還說明了日蓮圖顯的「御本尊」作為後世修行對境的緣由；第四章從形上的本體論轉而落入人間，著重於「人」與「妙法蓮華經」的關係，而發展出面對御本尊唱念「南無妙法蓮華經」的唱題修行方式，並說明此修行方式在現實生活中的意義；第五章則由「人」本身擴及「人與外在事物的關係」，由於人不可能獨自活在天地間，教育中亦有群性的培養，因此此章主在探究日蓮佛法中如何處理人與外在關係的部分。而第六章主在發掘前三章佛法的人文思想中隱含的教育意涵，提供另外一種人文教育的想法。最後，結論部分總結前幾章的論述，評論此研究的可取之處與缺失，作為未來繼續研究的方向。

關鍵字

日蓮佛法 ； 創價學會 ； 人文 ； 人文思想 ； 人文教育

並列摘要

Mainstream humanistic education in Taiwan is based on western Humanism and humanistic psychology, which are called “humanistic thoughts” in this thesis. The biggest problem with western Humanism today is that it puts too much emphasis on rationality and makes the whole personality fragmented. For example, a person is treated as a rational being and emotions, feelings etc. are thought to be much less important than rationality in one’s personality. Another problem with western Humanism today is that human beings are isolated from nature, environment and other people. That’s why I want to study another interpretation of Humanism from a different school of philosophy. I study the humanistic thoughts of Nichiren Buddhism, centering on the interpretation of Taiwan Soka Gakkai (under the umbrella of Soka Gakkai Internationl, SGI ) . In the first chapter I explain the reasons why I chose this topic, the questions following this topic and the final purposes to attain. In the second chapter I provide background research about the development of Nichiren Buddhism, the brief history of SGI and how SGI inherits Nichiren Buddhism and gives it some new interpretations. The third chapter introduces the metaphyiscs of Nichiren Buddhism. In this chapter I explain the meaning of “Nam Myo Ho Ren Ge Kyo” and why Nichiren made “Gohonzon” the object of worship. The fourth chapter connects people to “Nam Myo Ho Ren Ge Kyo,” and indicates how to practice his religious doctrines and the realistic meaning of practice in our lives. In the fifth chapter, I describe how Nichiren explained the relationship between people and the environment outside (including other people), because how to get along with other people and how to treat our surroundings are also very important in education. In the sixth chapter I try to discover the educational meaning inside the humanistic thoughts of Nichiren Buddhism. In the last chapter I summarize the contents of former chapters and try to evaluate humanistic thoughts of Nichiren Buddhism. Finally, I indicate some potential for further research.

參考文獻

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楊郁文（2004）。人本的佛法與人本為中心的佛教—論印順導師「人間佛教」之本懷。中華佛學學報，17，1-18。

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歐陽教（主編）（1999）。教育哲學，台北：麗文文化。