| 本论文以元晓的“发心修行章”、知讷的“诫初心学人文”和野云的“自警文”为原典根据,以现有的相干研究结果为参照,运用原典剖析和量力而行的研究办法重点对韩国晚期释教教导理念停止剖析研究。元晓在“发心修行章”中集中商量了“发心”与“修行”两个成绩；知讷在“诫初心学人文”中,明白了释教晚期教导的根本准绳,即“阔别恶友,亲近贤善。受五戒十戒等,善知持犯开遮。但依金口圣言,莫顺庸流妄说。”；野云在“自警文”中,强调十条警惕以标准释教晚期教导。可以看出,他们重要是根据释教教理和释教戒律来标准和尚的学修生涯,同时,因为他们的着重点都是对方才落发修心的行者及比丘僧停止劝戒,愿望他们可以或许停止如法地学修,所以在理念上,可以包含以下三方面的内容：一是以离爱降生为教导基本,释教教导的特定对象是“僧伽”,即离爱欲不恋世俗而落发为僧的人；二是以成圣成佛为教导目标,释教教导的终究目标是成佛,即成为觉者,觉醒到一切诸法皆为虚幻,志在自发觉他,觉行美满,入弗成思议的佛境；三是以如法修行动教导内容。这包含看重戒律,以戒为师,强调戒律在释教晚期教导中的主要性；定慧双修,智行相参,以禅定来摄乱邪念,以聪明来不雅照事理,强调聪明与禅定偏重,此为佛法修学之主要措施；亲近贤善,阔别恶友,经由过程善常识来增进本身的学修,经由过程恶友来自省本身的缺乏。元晓的“发心修行章”、知讷的“诫初心学人文”与野云的“自警文”中所表现出来的释教晚期教导理念对古代释教教导和古代教导有侧重要的启发和自创意义。如“以戒为师”、“定慧双修”、“亲近贤善”等理念都值得古代释教教导予以公道地继续和发扬。而韩国晚期释教教导中侧重建立对佛法的信念、强调智行偏重、看重启示式教导等等对古代教导也有很年夜的启示。 Abstract: The Yuan Xiao "and practice the chapter, Chinul" at the beginning of the commandment idealistic humanities "and an" vigilante "according to the original code, based on the existing relevant research results for reference, the original code analysis and capability research methods focus on the application of Korea advanced Buddhist teachings stop concept analysis and study. Wonhyo "practice" in focus to discuss the "heart" and "practice" two problems; know NE in "at the beginning of the commandment idealistic humanities", understand the late Buddhism teaches the basic principles, namely the absence of bad friends, close to Xian good. By the five ten commandments, good knowledge to make open. But in Jinkou word, Mo Shunyong flow twaddle." In the "Chinese culture"; an emphasis on the ten, alert to the standard advanced teach buddhism. We can see that they are important according to the Buddhist teachings and Buddhist precepts to standard monk education career, at the same time, because they are the key to each other before it mind Walker and Buddhist monks to stop them that they may desire to stop such as law of learning and practicing, so in theory, it includes the following three aspects. Content: one is to love from birth as taught basic, Buddhism teaches that "the specific object", namely from the Eros love no secular and monk to monk who; two is the Holy Buddha to teach Buddhism, teaching goal is to eventually become a Buddha, the awakened one, awakening to all dharmas are in self illusion, that he felt the line, a magic into Eph. Three is to repair such as Buddha; teaching action. This includes value discipline, to quit as a teacher, with emphasis on discipline in the late Buddhist teachings of; Dinghui repair and intellectually coherent and to Chan Dinglai perturbation chaotic evil, to smart indecent photos affair, emphasize emphasis on wisdom and meditation. This is the principal means of the Dharma; close to Xian Shan, after an absence of bad friends, through good common sense to enhance itself repair, through the process of bad friends from the province itself lack of. Yuan Xiao's "heart of practice chapter, Chinul" at the beginning of the commandment of psychology and culture "and an" vigilante "Buddhist advanced teaching philosophy of ancient Buddhist teachings and ancient teachings side important inspiration and reference. Such as "to quit as a teacher", "Dinghui double repair", "close to Xian good" ideas are worthy of ancient Buddhist teachings to be reasonable to continue and develop. And late South Korean Buddhist teachings focus on establish of Buddhism belief, emphasizing Chi Heng lay particular stress on, see restart shown type teaching, and so the ancient teachings also has very big inspiration. 目录: 摘要 6-7 Abstract 7 第一章 绪论 9-13 1.1 探讨目的、意义与措施 9-10 1.2 国内外探讨近况 10-12 1.3 论文结构 12-13 第二章 韩国佛教及其教育 13-20 2.1 佛教与僧团 13-16 2.1.1 佛教的发展与流传 13-15 2.1.2 僧团的形成与发展 15-16 2.2 韩国佛教的展开 16-18 2.3 韩国佛教的教育 18-20 第三章 韩国佛教早期教育理念 20-31 3.1 元晓与“发心修行章” 20-22 3.1.1 元晓及其“发心修行章” 20-21 3.1.2 “发心修行章”的教育思想 21-22 3.2 知讷与“诫初心学人文” 22-25 3.2.1 知讷及其“诫初心学人文” 22-23 3.2.2 “诫初心学人文”的教育思想 23-25 3.3 野云与“自警文” 25-27 3.3.1 野云及其“自警文” 25-26 3.3.2 “自警文”的教育思想 26-27 3.4 韩国佛教早期教育的理念 27-31 3.4.1 离爱出世——教育基础 28 3.4.2 成圣成佛——教育目的 28-29 3.4.3 如法修行——教育内容 29-31 第四章 韩国佛教早期教育理念的现代启示 31-34 4.1 对现代佛教教育的启示 31-32 4.2 对现代教育的启示 32-34 第五章 结论 34-36 参考文献 36-39 致谢 39-40 |
