| 摘要: | 「淨土」指清淨的國土、莊嚴的國度。「淨土信仰」源自於古印度，隨著大乘佛教的興起，淨土信仰也隨之迅速發展。依當時流行的淨土思想先後為：以彌勒菩薩為主的淨土思想，包括現在兜率天淨土與未來人間淨土；以阿閦佛為主的東方妙喜淨土；以阿彌陀佛為主的西方極樂世界。佛法傳播至中國以後，阿閦佛的信仰幾乎沒有流行；彌勒信仰雖曾盛行卻也漸趨式微；僅有彌陀信仰逐漸於中唐之後發揚光大，歷經各朝代淨土大師的推廣，至今仍然擁有廣布的信眾。 然而，在彌陀淨土流傳的過程，或因時代背景的影響、或因佛教本身的衰頹，讓淨土信仰出現變質之虞。故，首由大虛大師提出「人生佛教」的理念，希冀導正變相的狀況；接續是印順法師繼承太虛大師的路線，進一步弘闡「人間佛教」的思想。 以「人間佛教」作為本懷，對於既往的佛教觀省反思，印順法師對傳統的淨土信仰發出了「新」聲。從〈淨土新論〉之後一系列的著作，均有涉及對淨土的批判與反省；其對淨土信仰的關切，前後起碼有四十年之久。僅管承受多方傳統淨土信仰者的反對與爭議，但是印順法師並沒有放棄自身對淨土的一貫看法；其立場是以站在全體佛教來看，對淨土觀有了不同以往的解釋，看似對於傳統中國佛教淨土法門做出挑戰，實際上是將淨土建立在人間。 本研究以印順法師淨土相關的著作，作為論證基礎與重要根據。循著一代佛教思想家的思路，探討其是從何種角度來批判中國淨土宗，批判的原由為何？其人間淨土思想是否具有現代的意義，或者只是對傳統淨土宗譴責與批判？本研究將透徹深入此些觀點探研，期許能夠紮實地作出完整的研究成果，並希冀發掘開創性的見地。
A “Pure Land” is a celestial realm or pure abode of a Buddha. The Pure Land sect originated in ancient India as one of the early schools of Mahayana Buddhism. Soon after its appearance in India the Pure Land school divided into three distinct subsects: Pure Land Philosophy, the Eastern Land of Bliss, and the Western Pure Land. The Pure Land philosophy focuses on the bodhisattva Maitreya, his abode in the Tuṣita Pure Land, and the Pure Land on Earth. The Eastern Land of Bliss centers on Akṣobhya. Sukhavati (also known as the Western Pure Land) focuses on Amitābha. By the time Buddhism came to China the first two had already fallen out of favor, and following the middle of the Tang Dynasty the Pure Land school focusing on Amitābha gradually became one of the most important schools of East Asian Buddhism. However, as the Pure Land school spread, its essential doctrines gradually became distorted, partly because of historical and cultural factors, and partly because Buddhism was on the decline. Therefore, in the twentieth century Master Taixu started to propagate the concept of “humanistic Buddhism” in hope of correcting these misinterpretations. Next, Master Yinshun, a follower of Taixu, further developed the concept of “Humanistic Buddhism”. Reinterpreting the traditional doctrines of the Pure Land, Yinshun emphasized humanistic Buddhism and published a series of books on the Pure Land, the most well-known being Reinterpreting the Pure Land. Although this book triggered much criticism from traditional Pure Land supporters, Yinshun never gave up his new interpretation of the Pure Land as a teaching for this world. By making a detailed analysis of Yinshun’s publications, this study probes into his criticisms of Chinese Pure Land, and whether the humanistic Pure Land is meaningful at the present, or whether it merely presents a criticism of the traditional Pure Land school. |
