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[[alternative]]One-Year Conscription and Taiwanese Ethnic Politics: An Internet Questionnaire Survey
No full text[[abstract]] 因應兩岸關係的緊張，我國將於2024年1月1日起將兵役從原來的四個月延長為一年。此一政策一出，立即引來正反兩方的爭議。一年兵役的政策到底正不正確呢？當年不就是因為一年的役期太短，才改採全志願役部隊嗎？即使改進訓練內容，提供薪資待遇，一年兵役究竟能有多少實戰作用？沒有更好更有效的方法加強國防嗎？對此，本文主張，一年兵役純屬勞民傷財的錯誤政策，對戰力不但無益反而有害，不求之於人力而應用科技與火力，才是提升國防的良方。只要經過適當的解說與闡述，民眾對此一錯誤政策的支持就會減低，至於始終堅持支持者，則應有其特定鮮明的政治意識型態。對此，本文將透過網路問卷調查加以驗證。[[abstract]] On January 1, 2024, in response to heightened tensions in the cross-strait relations, Taiwan extended its mandatory military service from four months to one year. This move sparked controversies between those in favor and against it. Is the one-year military service a correct policy? One-year service period was simply too short and thus an all-volunteer force was adopted in the first place. Even with better training and higher wages， practical effect of one-year military service is still questionable. Are there no better ways to strengthen national defense? In this regard, this article argues that one-year military service is purely a waste of resource. It is useless and harmful to combat effectiveness. Technology and firepower instead of manpower is the right way to improve national defense. With proper explainations and elaborations, public support for this erroneous policy will decrease. As for those who remain supporters, they should have their own specific and distinct political ideology. This article will verify this argument an online questionnaire survey
[[alternative]]Set Up the Intelligent Management of the E-platform for Driving Personnel to Achieve Sustainable Development and Promote Low-Carbon Sustainable Operation and Effect Analysis
No full text[[abstract]] 聯合國在2015年永續發展高峰會上向世界提出永續發展目標。本研究參考其中第4項、第8項、第9項、第12項及第13項之目標，以及行車人員工作特性等相關文獻探討，運用Google協作平台建置一套適合行車人員使用之電子化平台系統，期許其作為促進企業實現永續發展的工具之一。 透過此電子化平台，車班(每一個車務段設置一個車班，作為段之管理核心)可以降低相關運營成本、提升執勤效率、增強企業形象並凝聚向心力，同時電子化平台因減少紙本輸出，還可以滿足聯合國永續發展目標中，節約資源和環境保護等方面的目標，後續並藉由實際數據比對進行分析，探討此電子化平台的實施成效，以提供未來平台維護與更新或是其他相關企業部門系統建置上的參考方向。[[abstract]] The United Nations proposed the Sustainable Development Goals (SDGs) to the world during the Sustainable Development Summit in 2015. This study references the goals of SDG 4, SDG 8, SDG 9, SDG 12, and SDG 13, as well as relevant literature regarding the characteristics of drivers' work, to explore and develop a digital platform system suitable for drivers using the Google collaboration platform. It is hoped that this platform can serve as a tool to facilitate businesses in achieving sustainability. Through this digital platform, each fleet (each operational unit sets up a fleet, serving as the core management) can reduce operational costs, enhance operational efficiency, improve the company's image, and build cohesion. Additionally, the digital platform, by reducing paper usage, can contribute to achieving SDGs related to resource conservation and environmental protection. Subsequently, through comparing and analyzing actual data, we discuss the implementation effectiveness of this digital platform. The goal is to provide insights for future platform maintenance, updates, or the development of related systems within the enterprise based on real-world data and feedback
[[alternative]]A Study on Emergency Medical Services for Believers Participating in the Dajia Mazu Pilgrimage Procession
No full text[[abstract]] 大甲媽祖迄1988年開始前往新港奉天宮遶境進香至今，每年活動期間吸引大量信徒參加，一路跟隨大甲媽祖鑾轎祈福，時間長達九天八夜，來回路線距離約達340公里，在繞境活動期間，信徒緊急求救的原因不僅包括身體不適、交通事故和其他意外傷害，近年來，氣候變遷全球暖化的影響也成為了一個顯著因素。根據最新的數據，與1988年相比，2023年的遶境路線上的氣溫已經上升近3°C，熱危害風險已經升至第二級。這一變化導致參與活動的信徒將遭受熱急症危害。 當然，除了一些信徒需要立即就醫的情況外，腳底起水泡是最常見的輕微症狀。本研究旨在確保信徒能得到充分的醫療照顧，通過專家學者和相關專業人士的訪談，探討信徒在宗教活動期間可能發生的緊急救護求救原因與需求，分析活動期間定點醫護站與沿途所提供的醫療服務，以確保信徒在發生意外受傷時能夠得到良好的醫療協助。這項研究的結果有望為宗教活動期間的醫療服務提供更好的規劃和管理，從而提高信徒的整體健康和福祉。[[abstract]] Since 1988, the Da Jia Mazu pilgrimage to Xin Gang Feng Tian Temple has been an annual event, attracting a large number of devoted followers. During this event, participants accompany the Mazu palanquin on a nine-day, eight-night journey covering a round-trip distance of approximately 340 kilometers. Emergency reasons for seeking assistance among the believers during the procession include not only physical discomfort, traffic accidents, and other unforeseen injuries but also the significant impact of global warming due to climate change in recent years. According to the latest data, in 2023, temperatures along the pilgrimage route have increased by nearly 3°C compared to 1988, elevating the heat-related risk to the second level. This change has led to an increased risk of heat-related emergencies for the participating believers. Certainly, aside from situations where immediate medical attention is required for certain believers, the development of blisters on the soles of the feet is the most common mild symptom. This study aims to ensure that believers receive adequate medical care by exploring the reasons and needs for emergency medical assistance during religious activities through interviews with experts, scholars, and relevant professionals. The analysis includes an examination of the medical services provided at designated medical stations and along the route during the activities, ensuring that believers can receive effective medical assistance in the event of accidents or injuries. The results of this study are expected to contribute to better planning and management of medical services during religious activities, thereby enhancing the overall health and well-being of believers
[[alternative]]Exploring Yuval Noah Harari's Novel Religious Thoughts in The Homo Sapiens Trilogy
No full text[[abstract]] 赫拉利（Yuval Noah Harari）是當今國際深具影響力的歷史學家之一，其著作《人類三部曲》在學術界引起廣泛關注。然而，目前對於赫拉利的研究泰半集中在AI科技、生化、政治、經濟…等領域，宗教學相關的研究尚顯不足。筆者比較四篇國際宗教學者的相關論文後發現：赫拉利對宗教神學的文明評價究竟是甚麼？往往因研究者的專業背景和價值框架，有迥然不同的詮釋批判，甚至產生相反的論斷。因此，本研究將依勞思光先生的「基源問題研究法」，透過三步驟完成對赫拉利新宗教思想的考究： 第一步：瞭解赫拉利企圖透過《人類三部曲》根本解答甚麼基源問題？以掌握其新宗教思想的總脈絡。筆者將還原赫拉利「生命底層」的成長畫面和內在衝突，考察觸發他新宗教思想的動力源，究竟是基於個人哪些主題困惑？並揭示赫拉利作為跨學科歷史哲學家，在大眾讀者和學術界的二極評價現象。 第二步：推進前述基源問題所引申的分級小題，探究赫拉利何以「虛構故事」詮釋智人崛起的演化歷程？他怎麼識別「宗教、迷信、靈性之旅」？赫拉利對傳統宗教、人本宗教和科學信仰有甚麼批判看法？爬梳歸納赫拉利對宗教的定義、分類、功能、評價…等新宗教思想觀點。 第三步：將從「大歷史觀」、「軸心時代理論」、「生物基因科學」、「世俗主義」四個角度，瞭解型塑赫拉利價值觀的相關學術思想背景，最後返照佛陀教義的核心要旨，對其哲學思想趨向進行全面評估，貫通赫拉利「聖」與「俗」宗教思想之統一性，總結其終極關懷要旨。 通過前面三步驟的考察梳理後，本研究將交叉赫拉利的論述脈絡，釐清他是否傾向後人類思想、虛無主義、唯物論、決定論…等立場？並總結赫拉利犀利批判筆調背後，所蘊含的獨特新宗教思想及時代貢獻，揭示這位以色列歷史哲學家的淑世情懷。[[abstract]] Yuval Noah Harari is among the most influential historians of our time, with his three works on humankind garnering widespread attention in academic circles. However, the current research on Harari is largely concentrated in fields such as AI technology, biochemistry, politics, and economics, leaving the study of religious studies relatively underexplored. Comparing four papers by international religious scholars, it becomes evident that there are distinct interpretations and criticisms of Harari's evaluation of religious theology. These differences often stem from researchers' professional backgrounds and value frameworks, resulting in contrasting conclusions and even opposing judgments. Thus, this study employs Mr. Laszlo Ladany's "Fundamental Problem Research Method" to conduct a three-step examination of Harari's new religious thought: In the first step, this study seeks to understand what fundamental problems Harari attempts to address through his works to grasp the overarching context of his new religious ideas. This involves uncovering the growth trajectory and internal conflicts of Harari's "underlying layer of life," investigating the driving force behind his new religious ideas, and unveiling the personal themes that perplex him. Additionally, it sheds light on the dichotomy of public and academic evaluations of Harari as an interdisciplinary historian. The second step advances from the core issue, aiming to answer how Harari interprets the evolutionary process of the rise of Homo sapiens through "fictional stories." It explores how he distinguishes between "religious, superstitious, and spiritual journeys" and delves into his critical perspectives on traditional religions, humanism, and scientific beliefs. This section summarizes Harari's new religious viewpoints on the definition, classification, function, and evaluation, etc… of religion. In the third step, this study delves into the academic background that shapes Harari's value system from perspectives like "Big History," "Axial Age Theory," "Biogenetics," and "Secularism." Then, it evaluates Harari's philosophical tendencies by juxtaposing them with the core tenets of Buddhist teachings, aiming for a comprehensive assessment. This analysis aims to illuminate the unity between Harari's "sacred" and "secular" religious thoughts and conclude with his ultimate concerns. By meticulously examining Harari's discourse through these three steps, this study aims to cross-examine his viewpoints, clarifying if he leans towards positions like post-humanism, materialism, determinism, hedonism, or something new . Furthermore, it seeks to synthesize the unique contributions of Harari's new religious thought and era, revealing the compassionate world view of this Israeli historian and philosopher
[[alternative]]An Exploration of the Philosophical Thoughts of Master Xian Shou Fazang’s “Huayan Jinshizi Zhang”
No full text[[abstract]] 正法久住安立於世間的佛教，從歷史角度立論思想言，故此針對唐代華嚴三祖法藏晚期最成熟的作品《華嚴金獅子章》興志研究簡講，以十門不同譬喻詮釋義理的思想，再度進行要點弘揚佛法續論。隨順年代社會取向不同利生群眾以一概及相容承接，不囿於世俗的通則法條，更不受限於小格局的是非二元性。暨定了系統性各獨立思考的多元化通徹性。而時光的轉換年間佛教理論及傳統思想的共合繼往開來著重的是一份責任。因法藏完成個人不同的二元主觀認知異立之說，確立對宇宙世界觀真如有一種顯現唯一的真理。認定的概念不同多元進行式存有化，質能的通、變、攝等無量無盡不修邊幅談法界緣起法。其因華嚴宗的起教因和果的緣起論。 第二章立述法藏專以《華嚴經》概況及華嚴宗相關「法性圓融門」理體互為諸法相即，重重無盡的法界緣起義思想。第三章立論法藏的《華嚴金師子章》之價值版本義理思想奧旨，作出「實謂」層次的理解來強調生命真相值得感，簡化法義又特殊善用為喻。立要教法觀念主題中的法藏獨落實在當代吸引了聽眾的力量其要使適善巧化誘並進。 第四章確立法藏專以《華嚴金師子章》開展，指「事、物」緣起思想「意謂」及「蘊謂 」層次的詮釋理解。而「意謂」提出佛教「一心」釋義互離互攝關聯，如水與波本體，可水可波可固體、可液體定論。從「緣起十義」說明法界緣起的主流。第五章明確法藏專以《華嚴金師子章》十玄無礙及六相圓融分析論證「當謂」相連，各有其自身的哲理以「蘊謂」事與事的圓通六相的特質和分析。 第六章釐清法藏《華嚴金師子章》的新十玄譬喻，宇宙緣起法的差別與時俱進彰顯眾所緣起無礙互融無盡法界。其該本體同一空、有相依又相即融合交涉無礙。 論《華嚴經》打破此一限制，認知空間有無量無邊的佛國土分布於十方，即相容得十方成佛思想收攝一、多涉入形成超越部派佛學的思維。進而提升人的修行成佛積極成因，自然無礙法界緣起而重重如珠光映著。一心三界唯心說認識觀點轉化分別相貌由一門至十門為喻析論教義。[[abstract]] Buddhism, where the true Dharma abides and is established in the world for a long tim. From a historical perspective. Therefore it is aimed at The most mature work in the late period of Fazang, the third patriarch of Huayan in the Tang Dynasty‘Huayan Golden Lion Medal’ A brief introduction to the study of Xingzhi. The idea of interpreting principles with ten different metaphors, Let’s once again discuss key points in promoting Buddhism.Following the different social orientations of the times, benefiting the masses and inheriting them in a unified and compatible manner, Not limited by worldly general rules and regulations, Not limited to the duality of right and wrong in a small pattern.It also establishes the diversified thoroughness of systematic and independent thinking. As time changes, the unity of Buddhist theory and traditional thought emphasizes a responsibility to carry forward the past and open up the future. becauseFa Zang completes the theory of dualistic subjective cognition of different individuals, Establishing that there is a single manifestation of the true world view of the universe and the only truth. Different concepts of recognition exist in multiple progressive forms, The connection between quality and energy, Change, Photographs of countless, endless and slovenly talks about the dependent origination of the Dharma Realm, It is due to the Huayan Sect’s theory of dependent origination of cause and effect. Chapter two, The special purpose of establishing the Dharma Tibetan‘Huayan Sutra’Overview and related to Huayan Sect, “Dharma Harmony Gate”The principles and bodies are interconnected with each other. The endless uprising thoughts of Dharma Realm. Chapter 3 Argument, Dharma Tibetan‘Huayan Golden Lion Medal’ The Value Version, Principles, Thoughts and Purpose, make real 〝predicate〞levels of understanding to emphasize the sense of worthiness in the truth of life, Simplify the meaning of the law and use it specially as a metaphor. Among the themes of the concept of establishing essential teachings, The unique implementation of Dharma Tibet has the power to attract the audience in the contemporary era. It must make the appropriate, skillful and tempting go hand in hand. Chapter 4 established, The Dharma Storehouse is dedicated to‘Huayan Golden Lion Medal’ carry out, Refers to the thought of the origin of things and things 〝meaning〞and 〝predicate〞levels of interpretation. And "meaning" proposes Buddhism,“wholeheartedly”Interpretation, mutual separation and correlation, Such as water and wave body, It can be water, wave, solid, or liquid. Explain the mainstream of the dependent origin of the Dharma Realm from the "Ten Meanings of Dependent Origination"Chapter 5 makes it clear, The Dharma Storehouse is dedicated to “Huayan Golden Lion Medal”Analysis and Demonstration of the Ten Mysteries and the Six-Phase Harmony, "When it is said" is connected, Each has its own philosophy to "imply" things and the characteristics and analysis of the six phases of perfection. Chapter 6 Clarification, The New Ten Mysterious Parables from the "Huayan Golden Lion Chapter" of Fazang, The differences in the law of dependent origination of the universe keep pace with the times, demonstrating the interdependence of all things and the unimpeded intermingling of the endless dharma realm. Their essences are one and the same, empty, dependent on each other, and can merge and negotiate without hindrance. On "Huayan Sutra" Breaking This Limitation, In the cognitive space, there are boundless Buddhist lands distributed in the ten directions. That is to say, the thought of becoming a Buddha in the ten directions can be absorbed and absorbed. 1.Multi-involvement can form the thinking of transcending Buddhist sects. It then enhances the positive causes of people's practice and Buddhahood, and naturally does not hinder the origin of the Dharma Realm and is reflected like pearls. The theory of one mind and three realms, Transformation of understanding point of view, distinguishing appearance from one door to ten doors, analyzing the teachings of metaphor
[[alternative]]A Study on Philosophy and Practice of Venerable MasterHsing Yun’s “ Bodhisattvas Volunteer ”
No full text[[abstract]] 佛光山開山祖師星雲大師一生遵循佛陀本懷，致力倡導與實踐人間佛教。尤其闡揚僧信四眾，如車之雙輪、鳥之雙翼，要共同擔負弘法利生的責任。對於如何讓大眾實踐菩薩道，成為人間的修行。大師細膩的關懷眾生抉擇取向與轉折點，建構人間佛教平台，透過「人人發心當義工」，接續要「做義工的義工」，進而承擔「菩薩義工」實踐菩薩道。本研究乃基於上述理解背景下，聚焦人間佛教菩薩義工理念與修行實踐原則。 大師對於人間佛教思想與修行理論的建立與發展，主要藉由將佛教義理以深入淺出的方式，做為引導實修的入門初階之方便—主要考量一般人不易深入佛教經藏，所導致對於佛法義理的隔閡感。但這不代表即乏少了對於經教義理的理解背景。故從《星雲大師全集》之菩薩義工類專文，在研究者所關懷以菩薩道的修行原則之建立為探究主軸結合下，嘗試爬梳、歸納其中所引述之經論典籍的相關語彙，企圖以原典回溯方式，希望從兩者相應的詮釋觀點中，找到引導實修的實踐原則。本文發現：《華嚴經》中所演示的大乘行者之行持方法，可做為當代人間佛教義工組織運作中，「菩薩義工」的修行架構。因此，本文擬對此加以探究。 研究發現：大師細膩的關懷眾生抉擇取向與轉折點，建構人間佛教平台，最初以信為基準透過義工與義工的義工修學菩薩道，接續更基於三賢位的修學架構，開展出菩薩義工思想與修行方法。由此可證，大師菩薩義工思想，乃根據於佛教大乘典籍，開展出適合當代人間化世益人的菩薩修行次第。 菩薩義工修行次第的實踐原則，呼應人間佛教思想「以出世的精神，做入世的事業」，扣緊菩薩義工服務實踐與身心安立的議題，希望能在現代社會中，為人間佛教義工組織運作實務與實踐原則的探究，提供一個嶄新的視野。[[abstract]] Venerable Master Hsing Yun (below Venerable Master), the founder of Fo Guang Shan Monastery, devoted his entire life to upholding the original intents of the Buddha and advocating for the practice of Humanistic Buddhism in this world. Particularly, he emphasized the collaboration of the Four Assemblies of monastic and laity—akin to the dual wheels of a carriage or the wings of a bird—to collectively shoulder the responsibility of propagating the Dharma for the benefit of all living beings. Regarding how to guide the public in practicing the Bodhisattva Path and becoming practitioners in this world, the Venerable Master, with delicate concern for the choices and turning points in people’s lives, constructed a platform in Humanistic Buddhism. Through the principle of "everyone aspiring to be a volunteer," he advocated the continuation of "being a volunteer's volunteer," eventually undertaking the practice of the Bodhisattva Path as a "Bodhisattva volunteer." This study, grounded in the aforementioned understanding, focuses on the principles and practices of Humanistic Buddhism's Bodhisattva Volunteerism. Venerable Master's establishment and development of the ideology and theoretical framework for the practice of Humanistic Buddhism primarily involve presenting Buddhist principles in a clear and accessible manner. This serves as an expedient entry point for guiding Buddhist cultivation. The main consideration is that the public may find reading Buddhist sutras challenging, leading to a sense of distance from the profound teachings. However, this does not imply a lack of understanding of the doctrinal background. Therefore, from the articles on Bodhisattva Volunteerism in the Complete Works of Venerable Master Hsing Yun, this study, centered on the exploration of the principles of practicing the Bodhisattva Path, attempts to sift through and summarize the relevant terminology quoted from the sutras. By retracing to the original texts, the aim is to find practical principles for guiding actual cultivation through the corresponding interpretative perspectives of both sources. This study reveals that the methods of conduct demonstrated for Mahayana practitioners in the Avatamsaka Sutra can serve as a framework for "Bodhisattva Volunteerism" in contemporary Humanistic Buddhist organizational operations. Therefore, this paper intends to delve into this discovery. This study reveals that the Venerable Master, with delicate concern for the choices and turning points in people’s lives, constructed a platform in Humanistic Buddhism. Initially, faith served as the foundation, guiding the practice of the Bodhisattva Path through volunteers and volunteers' volunteers. Subsequently, based on the framework of the three worthy levels, Venerable Master further developed the ideology and methods of Bodhisattva Volunteerism. This demonstrates that this ideology is rooted in Mahayana Buddhist sutras, unfolding a sequential Bodhisattva practice tailored for contemporary humanity and benefitting others. The practical principles of Bodhisattva Volunteerism, in accordance with the Humanistic Buddhist notion of "participating in worldly endeavors with a transcendental attitude," address the issues of Bodhisattva volunteer service and the establishment of mental and physical well-being. The aim is to explore the practical aspects and principles of operation for Humanistic Buddhist volunteer organizations in contemporary society, providing a fresh perspective
[[alternative]]An Annotated Translation and Study of Sthiramati’s Triṃśikāvijñaptibhāṣyam: Centered on the Ālayavijñāna
No full text[[abstract]] 本論文以一九二二年於尼泊爾皇室發現的梵文本安慧的《三十唯識釋論》的譯注與研究為主題，進行歷史背景的考察、梵文本的校勘、梵文本的譯注等，進而探討瑜伽行唯識學派的「識轉變」思想和第一種轉變：阿賴耶識（ālayavijñāna）的義理，它是唯識學派認為世間一切法的根本，以其為基礎而產生一切法，這個過程被稱為「識轉變」，是本論文主要討論的焦點之一。又漢傳佛教千年以來以護法、玄奘的唯識體系為主，藉由與另一位論師觀點的比較，可重新思考，並深化唯識思想的學習，這也是研究這部釋論的重要性。 世親通過重新定義和運用識轉變的概念，對阿毗達摩哲學中的議題進行了廣泛的新詮釋，以此建構印度大乘瑜伽行唯識學派的思想體系。安慧論師據傳是他晚年的學生，他在印度諸論師中，以對前人的觀點或思想加以承繼與整合為特色，而不是創建全新的個人觀點或理論。他是一位多產的論師，作品多保留在西藏，比較少漢譯作品。本論文以其著作《三十唯識釋論》的譯注為主體，進而探討唯識義理與跟一樣是做世親《唯識三十頌》釋論的《成唯識論》做比對，以期深化唯識思想的學習，並對漢傳佛教以護法思想為主軸的唯識學做一番反思。[[abstract]] This paper focuses on the study of the Sanskrit text Triṃśikāvijñaptibhāṣyam discovered in the Nepalese royal collection in 1922. Examines the historical background, textual criticism, and annotation of this text. Furthermore, Explores the thought of the Yogācāra school of Buddhist philosophy, specifically the concept of "consciousness transformation" and the first transformation, the ālayavijñāna (storehouse consciousness), which is considered the foundation of all phenomena in this school's perspective. The philosopher Vasubandhu, by redefining and applying the concept of consciousness transformation, Vasubandhu extensively reinterpreted issues within the Abhidharma philosophy, thereby constructing the philosophical framework of the Indian Mahayana Yogacara school of thought.It is traditionally believed that Sthiramati was his student in his later years.He inheriting and integrating the viewpoints and ideas of his predecessors, rather than creating entirely new personal perspectives or theories. He was a prolific scholar, with manyof his works preserved in Tibet but relatively few translated into Chinese. This paper primarily focuses on the annotation of his work Triṃśikāvijñaptibhāṣyam,and seeks to compare it with the "Cheng Weishi Lun （《成唯識論》）," another commentary on Vasubandhu's Triṃśikāvijñaptikārikā, in the hope of fostering a more profound exploration of Yogacara philosophy within the Chinese tradition
[[alternative]]A Study of the Heat of Afflictions of Jayoṣmāyatana in “Entering the Dharma Realm” Chapter of Avataṃsaka-sūtra
No full text[[abstract]] 外在物理環境的溫度上升，是環保關注的焦點；隨著科技發展、資訊變化迅速，普羅大眾對於外在聲光世界的追求不斷上升，焦慮、恐慌，這些現象帶來的身心熱惱該如何解套？隨外在環保覺醒而來的心內環保，恐成為現當代更加刻不容緩的議題。佛教的修行理論認為，身受心主導，如果能去除內心產生的熱惱，就能到達清涼解脫的涅槃彼岸，即心解脫時，身也解脫；而人間佛教的行者，除了自我身心解脫之外，也希望眾生能幸福安樂、現法樂住。 佛教經論中，向來有最富最貴之稱的《華嚴經》，其〈入法界品〉中善財童子發菩提心、行菩薩道，在文殊菩薩的指引之下，一路向南參學問道；其第九參⸺勝熱婆羅門中，善財看見外道登刀山、投火坑，內心煩惱重重，後在天人教化下轉而信順地也登刀山、投火坑。此中，熱惱的本質究竟為何？是身熱還是心在熱？如果心不熱，身還會熱否？如何又能讓心不熱？ 筆者首先假設善財熱惱的根源⸺火聚，並以義理及哲學分析得之：在澄觀的認定上火聚實為般若之火；《華嚴經·十迴向品》則認為求法者投身火聚是對法的供養；若從心境交融的角度剖析發現，熱與不熱實為心的分別性使然，雖外在有寒暑之分，但可透過練習達到身熱而心不熱，乃至最後身心皆無熱。總結來說，吾人心對境的詮釋不同，會影響事物的結果，因此不能僅停留在表相看待事物。勝熱婆羅門透過此種意料之外的教化方法，是為了破除修道者思惟之侷限，若沒有證得空性慧、即會被所知障蔽，認為有一個火在燒、有一個我在熱、外道不是善知識等等，事實上熱惱的根源，正是吾人的分別心。 而對治分別心最根本的一顆心，也即菩提心，在〈入法界品〉文殊菩薩安排善財的參學歷程中，也正是這顆菩提心，帶著善財闖蕩江湖，最終成就普賢行。因此解熱的關鍵，就《華嚴經》來說，必然與菩提心的有無，密切相關。換言之，沒有發菩提心的登高山、投火聚，恐怕只能稱作自我了結，所謂「忘失菩提心，修諸善法，是名魔業」，清涼的淨土，當在菩提心發起的那一念間，卓然成形。[[abstract]] The rising temperature of the external physical environment has become a focal point of environmental concerns. With the rapid advancement of technology and information, the pursuit of the external sensory world by the general public continues to escalate, leading to feelings of anxiety and panic. How can one untangle the physical and mental afflictions brought about by these phenomena? The emergence of internal environmental consciousness stemming from external environmental awakening is becoming an increasingly urgent issue in contemporary society. According to Buddhist theory, the body follows the mind. If one can eliminate the mental afflictions arising within, they can attain the cool liberation of Nirvana. When the mind is liberated, so too is the body. Practitioners of Humanistic Buddhism not only seek self-liberation of body and mind but also aspire to the happiness and well-being of all sentient beings in the present world. The Avataṃsaka-sūtra, often regarded as the most profound and valuable scripture, contains the chapter “Entering the Dharma Realm”. In this chapter, Sudhana, a young seeker, develops the Bodhi mind and embarks on the path of a bodhisattva, guided by Manjusri Bodhisattva. During his ninth encounter, Sudhana encounters Brahmin Jayoṣmāyatana, who throws himself into a fire pit atop a mountain. Sudhana, troubled by this sight, undergoes a transformation under the guidance of celestial beings and ultimately follows suit with faith and submission. The nature of these afflictions, termed “heat” in the text, is examined. Is it the heat of the body or the heat of the mind? If the mind is not heated, does the body still experience heat? How can one cool the mind? The author first assumes the root cause of Sudhana’s afflictions as “heat aggregation” and analyzes it through philosophical reasoning: from the perspective of Samantabhadra, heat aggregation is the fire of Prajna (transcendental wisdom). The Avataṃsaka-sūtra suggests that offering oneself to the fire aggregation is an act of offering to the Dharma. From the perspective of seamless activity and harmonious mental states, the author concludes that heat and coolness are determined by the discriminative nature of the mind. While external factors like temperature may vary, one can achieve a state where the body may be warm, but the mind remains cool, and eventually, both body and mind are free from heat. In summary, the interpretation of phenomena by the mind affects their outcomes, thus, one cannot solely rely on appearances to perceive reality. The unexpected method of teaching employed by Sudhana is meant to break the limitations of the practitioner’s thinking. Without realizing the wisdom of emptiness, one may be obscured by cognitive obstacles, mistakenly believing in the existence of a burning fire, a self experiencing heat, or that external paths are not beneficial. Indeed, the root of these afflictions lies in the discriminative mind. The fundamental antidote to the discriminative mind is Bodhi mind. In the “Entering the Dharma Realm” chapter of the Avataṃsaka-sūtra, Sudhana’s journey, arranged by Manjusri Bodhisattva, is guided by this very Bodhi mind, leading him through trials and eventually to the realization of universal virtues. Therefore, according to the Avataṃsaka-sūtra, the key to cooling lies closely with the presence or absence of the Bodhi mind. In other words, without the Bodhi mind, the act of climbing mountains and throwing oneself into fire aggregations may only be a form of self-destruction, as stated, “Forgetting the Bodhi mind and cultivating various good practices is called demonic activity.” The pure land of tranquility arises in that single thought of the Bodhi mind
[[alternative]]A Research on the Prajñāpāramitā from the Mahāprajñāpāramitā-śāstra
No full text[[abstract]] 《般若經》發揚般若波羅蜜，對後來的大乘經典帶來重要影響，使其成為初期大乘的重要思想特色，般若波羅蜜代表大乘佛教的智慧。本論文以「般若波羅蜜」作為主要研究範疇，從佛教的歷史脈絡下，綜橫視角探討佛教般若智慧的演變，以及審視其深廣意涵。 本文獲得以下結論：《大智度論》承接初期大乘一切法皆空性的主張，包括其般若思想的特色與價值，以及般若波羅蜜的核心義理。《大智度論》充分宣揚其獨創的思想，深刻論述一切法真實本質，即不生不滅的中道思想，破除世人對法的執著，深化大乘佛教對空的主張。也詳盡闡揚菩薩道，菩薩發菩提心，生起大悲心，以及利他的行方便，無一不是與般若波羅蜜相合，四者亦為一體，缺一不可，開展深觀廣行的大乘菩薩道。其中最具體的即是六波羅蜜修行方法，般若波羅蜜與五波羅蜜的關係，相輔相成，般若波羅蜜既能引導五波羅蜜，也能由五波羅蜜助成般若波羅蜜，兩者可以視為是一體為二的趣入方法，但都要有無所得的三輪體空實踐，導引向福慧圓滿的無上佛果菩提。大悲度眾的利生關懷，以及趣向無上菩提，最終揭示一切法畢竟空，這一脈絡的思想，可說是《大智度論》一貫的主張。[[abstract]] Prajñāpāramitā sūtra promotes prajñāpāramitā, brings an important influence on later Mahāyāna classics, making it an important ideological feature of the early Mahāyāna. prajñāpāramitā, which represents the wisdom of Mahāyāna Buddhism. This article takes"prajñāpāramitā" as the main research category. This article explores the evolution of Buddhist Prajna wisdom from a comprehensive perspective within the historical context of Buddhism, and examines its profound and broad implications. This article draws the following conclusions: Mahāprajñāpāramitā-śāstra inherits the early Mahāyāna proposition that all dharmas are emptiness(voidness), including the characteristics and value of its Prajna ideology, and the core meaning of prajñāpāramitā. Mahāprajñāpāramitā-śāstra fully promotes its original ideas and profoundly discusses the true nature of all dharma, the idea of the Middle-Path of nonorigination and nondestruction, which extinguishes people's persistence to dharma and deepens Mahāyāna Buddhism's assertion of emptiness(voidness). It also elaborates on the Bodhisattva path. The Bodhisattva generates bodhicitta, great compassion, and altruistic actions, all of which are consistent with the Prajnaparamita. The four are integrated as one entity and indispensable to each other, and developes the extensive practice of deep contemplation of Mahāyāna Bodhisattva path. The most specific one is the Six Pāramitā practice methods. The relationship between prajñāpāramitā and Five Pāramitā complement each other. The prajñāpāramitā can guide the Five Pāramitā, the Five Pāramitā also can help to form the prajñāpāramitā. This two can be regarded as one entity of two methods, in practicing the Threefold-Wheel-Essential-Emptiness without gaining anything, leads to the perfection of blessing and wisdom of supreme Buddha and Bodhi. The concern for benefiting all sentient beings with great compassion, and the pursuit of Samyaksaṃbodhi, eventually reveal that all dharmas are ultimately emptiness(voidness). This ideology is the consistent proposition of Mahāprajñāpāramitā-śāstra
[[alternative]]A Research on the Theory and Practice of Narrative Therapy by Michael White
No full text[[abstract]] 後現代諮商理論注重文化與人之間的關係，其中敘事治療扮演著重要的角色。敘事治療被視為一種進入他人生命故事的態度，藉由同理心、好奇心、欣賞和謙卑的態度來面對人生。本研究聚焦於澳洲社會工作者、家族治療師及敘事治療創始者之一麥克．懷特（Michael White, 1948-2008），探討他幾十年的社會工作生涯中對敘事治療理論與實踐的貢獻。本研究透過傅偉勳教授所創的創造的詮釋學，分為實謂、意謂、蘊謂、當謂、創謂五大層次，層層分析麥克．懷特的生平、敘事治療理論的產生原因、義涵，以及敘事治療實務應用等議題進行深入探討。本研究不僅討論了麥克．懷特在20世紀80年代晚期受到傅柯（Michel Foucault）影響的敘事治療理論創立，還深入探討了20世紀80年代早、中期戈里‧貝特森（Gregory Bateson）及歐文‧戈夫曼（Erving Goffman）對其理論形成的影響。本研究亦聚焦國內專家學者對於麥克．懷特敘事治療理論應用的探討，本研究的結果對敘事治療理論與實踐的理解具有重要意義，並可為未來的敘事治療研究提供參考。[[abstract]] Postmodern counseling theory focuses on the relationship between culture and people, in which narrative therapy plays an important role. Narrative therapy is seen as an attitude of getting into the story of someone else's life, approaching life through empathy, curiosity, appreciation, and humility. This research focuses on Michael White (1948-2008), an Australian social worker, family therapist and one of the founders of narrative therapy, and explores his contributions to the theory and practice of narrative therapy over his decades of social work. Through the hermeneutics of creation created by Professor Charles Wei-Hsun Fu, this study is divided into five levels: factual, semantic, potential, presentational, and creative, and analyzes the life of Michael White, the causes and implications of narrative therapy theory, and the practical application of narrative therapy. This study not only discusses the creation of Mike White's theory of narrative therapy influenced by Michel Foucault in the late 80s of the 20th century, but also delves into the influence of Gregory Bateson and Erving Goffman on the formation of his theory in the early and mid-80s of the 20th century. The results of this study are of great significance for the understanding of the theory and practice of narrative therapy, and can provide a reference for future research on narrative therapy