论佛教善恶的超越性
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On the Transcendence of the Buddhist Good and Evil
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    摘要:

    佛教对于善恶的判定,首先是立足于缘起理论的,从现象层面以果报的苦乐来反证行为本身的善恶。在小乘佛教看来,因果的善恶、苦乐都超不出对于个体自我的妄执,因此超不出三界六道的生死轮回,只有破除个体我执才能出离生死轮回。大乘佛教进一步认为,以生死为胜义恶、以涅槃为胜义善,仍然是一种妄执,必须立足于人我、法我二空,以体用、性相不二的理论破斥,最终才能达到对善恶的彻底超越。

    Abstract:

    Buddhism’s determination of the good and evil is first based on the Origin Theory, which counter proves the good and evil of an act by the joy and sorrow of its result. According to Hinayana Buddhism, the good and evil of causality, joy and sorrow can not go beyond the individual self false ego, so they can’t escape the transmigration of life and death of the tree realms and six realms of existence, only to break the individual ego can get out of the cycle of life and death. Mahayana Buddhism further thinks life and death as absolute evil, while Nirvana as absolute good, which is still a false ego. We must be based on the emptiness of people and dharmas and ultimately achieve the complete transcendence of good and evil.

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傅映兰.论佛教善恶的超越性[J].《湖南工业大学学报(社会科学版)》,2014,19(4):60-65.

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  • 收稿日期:2014-03-26
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  • 在线发布日期: 2014-07-10
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