Hsingling Lee | National Taiwan Normal University (original) (raw)

Papers by Hsingling Lee

臺大中文學報 Bulletin of The Department of Chinese Literature National Taiwan University, 2021

2017 年中國春季藝術品拍賣會中，一件日本學僧養鸕徹定舊藏原擬題為 《華嚴經疏》的中國唐代寫卷，以 3 億日圓天價拍定成交，吸引了世人的目光，也由此開啟其當代學術性的研究。實際檢視此寫... more 2017 年中國春季藝術品拍賣會中，一件日本學僧養鸕徹定舊藏原擬題為 《華嚴經疏》的中國唐代寫卷，以 3 億日圓天價拍定成交，吸引了世人的目光，也由此開啟其當代學術性的研究。實際檢視此寫卷正反面，正面並非徹定所擬 題的《華嚴經疏》，而是《攝論》疏，日本學者佐藤厚將其定位為《無性釋》 疏;寫卷反面則抄寫著法藏的《五教章》，說明此寫卷完成年代晚於法藏《五 教章》的寫成。寫卷正面是以《攝論》本論為疏釋主軸，並兼疏世親、無性《攝 論釋》的複疏本，因此，擬題為《攝大乘論釋疏》更符合其體制。此部《攝論 釋疏》雖僅餘〈彼修差別分第六〉、〈增上戒學分第七〉兩品殘卷，疏釋內容 因涉及唯識「種性說」結合「十地」的轉化詮釋、「無漏種新熏與本有」及「種 識合一與差別」等核心議題的討論而益顯珍貴。其基於清淨心疏解《攝論》的 詮釋立場，與敦煌發現的《攝論》注疏相似，說明此種清淨心詮釋進路並非偶 見。本件《攝論》注疏的發現，揭示入唐之後的攝論學，在法相宗虛妄唯識的主流詮釋以外，仍存在一支從清淨心系統出發的詮釋體系，同時流傳到了敦煌 與日本，而此種詮釋立場在唐代唯識學史上並未被充分認識。通過本件基於清 淨心詮釋立場的唐寫卷《攝論釋疏》的重新擬題與義理疏解，將有助於學者對 玄奘師弟以外的唐代唯識學義理形態有更多的認識。
Ugai Tetsujou, as known as a Japanese monk of Pure Land Buddhism, in his collection, two manuscripts from the Tang dynasty are so-called The Commentary of the Avataṃsakasūtra. However, these two manuscripts actually combine the Mahāyānasaṃgraha, the Mahāyānasaṃgrahabhāṣya, and the Mahāyānasaṃgrahopnibandhana together. Therefore, their titles should be corrected into The commentary and subcommentary of the mahāyānasaṃgraha (hereafter The commentary).
The commentary uses the Mahāyānasaṃgraha as a root text, from chapters 6 to 7. Meanwhile, The commentary also quotes both paramārtha and Xuanzang’s translation of Mahāyānasaṃgrahabhāṣya, and Xuanzang’s translation of the Mahāyānasaṃgrahopanibandhana. The main topics in The commentary are related to ‘ten stages of Boddhisatva’ and ‘the theory of gotra.’ Moreover, The commentary asks if uncontaminated seeds are newly perfumed or originally exist. Then, it discusses whether seeds and consciousness are equal or different.
Since it is quite rare to find a commentary of the Saṃgraha School, The commentary, therefore, has immense philological and philosophical values to the previous research. This article aims to sort out the possible author and the Mind-only School’s interpretations of The commentary. Furthermore, the study will figure out the reason of why The commentary is mistakenly named as The commentary of the Avataṃsakasūtra.

中國文哲研究集刊. Bulletin of the Institute of Chinese Literature and Philosophy , 2021

敦煌寫卷《攝大乘論抄》是罕見的唐代《攝論》注釋手稿，錄文現收編於 《大正藏》T 二八〇六，是代表唐代一支由淨心系統詮釋唯識經論的重要文獻。 本文提出以下四點結論:第一點，《論抄》思想近於南道地論... more 敦煌寫卷《攝大乘論抄》是罕見的唐代《攝論》注釋手稿，錄文現收編於 《大正藏》T 二八〇六，是代表唐代一支由淨心系統詮釋唯識經論的重要文獻。 本文提出以下四點結論:第一點，《論抄》思想近於南道地論師主第八淨識說而 略有不同。具有一意識師思想之傾向，主張八識體一，五識種子是假等義。以 《勝鬘經》不空如來藏說阿黎耶識，以「界有五義」說明阿黎耶識具有「覺解」 的體性，結合《起信論》「一心開二門」架構，解釋心與染淨法的關係，並以 「同用本覺解心，以如來藏為性」宣告其以「本覺」思想詮釋《攝論》的立場， 使得阿黎耶識直接成為出世間淨法種子的依止。不僅異於《攝論》以阿黎耶為染 之意，亦不同於真諦譯《攝論釋》「聞熏習與阿賴耶識的解性和合」的觀點，是 將《攝論》妄染的阿黎耶識詮釋為清淨如來藏，使《攝論》唯具受熏義的阿黎耶 識，變成具能熏義的如來藏心識論。第二點，《論抄》注釋體例及概念疏釋與智 儼高度相似，因為內容引用玄奘譯本用語，推測作者可能為智儼之後繼者。第三 點，《論抄》以真諦譯本作為核心概念詮釋依據，也同時與玄奘師弟使用相同 的特殊用語，推測成立時間在在七世紀末至八世紀初，亦即玄奘譯本之後，與窺 基、遁倫等人同時。第四點，T 二八〇六與 S. 二五五四在形制、書體、判教及 義學等方面多有不一致之處，兩件並非同一寫卷。

The subcommentary of the Mahāyānasaṃgraha is a rare Tang dynasty commentary found in Dunhuang. A transcription is included in the Taishō shinshū daizōkyō, No. 2806. By analyzing its authorship, date, form and philosophical views, this study reaches four conclusions. First, the views expressed in the subcommentary of the Mahāyānasaṃgraha are similar to those of the southern division of the Dilun school. Second, the style and thought of the subcommentary of the Mahāyānasaṃgraha are similar to those of Zhiyan; therefore, the author of the subcommentary of the Mahāyānasaṃgraha might have been a successor to Zhiyan. Third, since Paramārtha’s translation of the Mahāyānasaṃgraha is used as a source text, the subcommentary of the Mahāyānasaṃgraha can be dated to between the end of the seventh century and the start of the eighth century. It uses the same technical terms as Xuanzang and his disciples; it was therefore most likely written after Xuanzang’s translation of the Mahāyānasaṃgraha, and is contemporaneous with the works of Kuiji and Dunlun. Fourth, many differences exist between T2806 and S.2554: they differ in terms of formula, calligraphy, teaching taxonomy and philosophy. From these differences, we can conclude that they are not the same text.

Journal of NTNU, 2017

摘要： 佛教以人為本的入世實踐，在當代亞洲各國實踐發展的過程，經歷社會運動、民主改革的對話與衝突，開展出佛教「人間性」同時具備建設性與批判性的雙重面向。本文以當代佛教在亞洲各國如印度、西藏、越... more 摘要：
佛教以人為本的入世實踐，在當代亞洲各國實踐發展的過程，經歷社會運動、民主改革的對話與衝突，開展出佛教「人間性」同時具備建設性與批判性的雙重面向。本文以當代佛教在亞洲各國如印度、西藏、越南、緬甸、泰國、日本及臺灣等地所展現的兩種「人間性」的具體實踐模型：「激進佛教」與「人間佛教」作為探討的焦點，並與當代新儒家現代民主思想進行對話，期在多元文化互動交流頻繁、也衝突不斷的今日，通過佛法理性自我批判與溝通的反思，重審當代政治秩序背後隱含意識型態的暴力與他者認同的問題。此外，從佛教與儒家的角度重省在面對當代法律政治的主流思考偏向下，被迫者的生命如何在「界限」下尋求出路的可能。

關鍵詞：人間佛教、《例外狀態》、裸命、新儒家、激進佛教

Buddhism, which has the characteristics of humanism and a social-ministry spirit, has experienced social movements and the conflicts of democratic reform in Asian countries. It has developed its concept of human nature through the blending of constructive and critical orientations. The aims of this study were to research Buddhism in the contemporary societies of Asian countries (e.g., India, Tibet, Vietnam, Myanmar, Thailand, Japan, and Taiwan), present two paradigms of concrete humanist practice, engage in a dialogue with Neo-Confucian concepts of democracy, and reexamine the problems of political violence within ideology through the Buddhist positions of rational self-criticism and self-reflection in communication. In addition to these areas, this article considers the lives of oppressed individuals in contemporary legal and political deviations from Buddhist and Confucian perspectives, and it examines the possibilities for such individuals to free themselves from these restrictions.

Keywords：Humanistic Buddhism, State of Exception, bare life, Neo-Confucianism, Engaged Buddhism

Zong Bing’s “Preface of the Landscape Painting ” （畫山水序） is the earliest landscape painting theory... more Zong Bing’s “Preface of the Landscape Painting ” （畫山水序） is the earliest landscape painting theory in Chinese painting history. So far as scholars discussed about Zong Bing’s painting theory, always depends on his “Preface of the Landscape Painting”, and commend him for his admirable perspective technique of landscape painting and his aesthetic appreciating theory -- “to let the spirit unfold”（暢神）.Nevertheless, scholars still argued about the spirit behind Zong Bing’s painting theory should be refer to the Buddhist or the Taoist ?According to Zong Bing’s " Preface of the Landscape Painting ", “The declaring for Buddhism”（明佛論） and other articles, different to past worthies’ research results, this article thought the age environment to people indeed has the certain influence, but it’s not so absolutely. Zong Bing is not depends on Taoist spirit or Zen to interpret landscape paintings, but the view of Buddhist Madhyamika school. According to this, Zong Bing’s Buddhist painting theory is different to Han Wei dynasties sets up the practical goal which was persuades based on The Confucianist morals, or the Taoist natural esthetic interests. Speaking of the first one that opening a different manner to interpret landscapes by Buddhism, Zong Bing definitely has a noticeable status in Chinese painting history.

Liang Dynasty Kangzhai Temple Fayun’s（法雲） Fahuayij（法華義記）is the most unabridged commentary of the ... more Liang Dynasty Kangzhai Temple Fayun’s（法雲） Fahuayij（法華義記）is the most unabridged commentary of the Lotus Sutra in south dynasty. Regarding inspects the understading of Chinese commentaries before Tiantai Chihi’s commentaries and Vasubandhu's commentary translating into chinese, it has the important research value. Fayun’s annotation is according to Kumarajiva’s original translation, not only sentences by the strict branch demonstrates it to the Lotus Sutra, also aware of the explicit methodology , summarizes various popular annotations at that time and comments their hermeneutics, except the few part annotation loses precisely, conforms to the Lotus Sutra essence approximately. And the partial viewpoints had the profound influence to afterward glossographers. Fayun’s Fahuayij proposes several unique viewpoints, the hermeneutics of various dimensions inclouding: one vehicle, four wagons, narrative strategy, forms of Buddha-bodies, incchantika,and doctrinal classification etc. Fayun has not used concepts (like Buddha nature or tathatagarbha) of Mahaparinirvana sutra to annotate one vehicle completely, it was quite different from other cotemporaneous glossographers.

Offering one’s organs or even one’s life for other beings are often seen in early Buddhist script... more Offering one’s organs or even one’s life for other beings are often seen in early Buddhist scriptures, but generalize those deeds and give them a special item as “offering inner properties”（內施） is affirmed by Huayanjing(華嚴經). If one can offerings his inner properties for others, besides benefiting others, it could also cure one’s stingy heart. But if one has an “unclean thought” when he offerings inner properties, then it will become an “unclean offering”, and increases his evil karmas contrarily. Therefore, today our medical science still couldn’t invent artificial organs instead of living human organs. Those organ donors who hoping to avoid the possibility of “unclean offering” and be carried to three evil directions, must training themselves have correct understanding about the sufferings of body and soul when they are offering their organs. Besides, steadying the mind of organ donors for bodhi, leading themselves with prajna wisdom, it will be the non-duality way for bodhisattvas proceeding forward to their Buddhahoods.

This article aim to discuss researching method of Buddhist scriptures, and dialogue with the met... more This article aim to discuss researching method of Buddhist scriptures, and dialogue with the methodology of Gadamer’s hermeneutics.There is always a dispute about Devadatta chaper was formed as the same time as other primary chapters of The Lotus Sutra, or later than other chapters? In all extant texts of The Lotus Sutra, only the 28 chapters Chinese translation has an individual Devatta chapter. The 28 chapters Chinese translation was named translated by Kumārajīva, in fact, Kumārajīva’s original translation was only 27 chapters, and excluded individual Devatta chapter. According to the earliest Chinese translation and three extant Sanskrit manuscripts, they had already included the part of Devadatta which attached to the end of The Treasure Tower chapter. However, the chapter of Devadatta was translated and added by Paramārtha, there are 28 chapters altogether.
Base on The One Vehicle theory, to resolve the question of icchantika and female obtaining deliverances is the central thought of The Lotus Sutra, and it positively the main subject of Devadatta chapter. Only if all beings are contained to be saved from sufferings with non-discriminating, and we can say it answer to the sameness of truth. Without Devadatta, The Loutus Sutra would lose the core of thought.

Human stem cells have the potential of self-replication and differentiation, and under certain co... more Human stem cells have the potential of self-replication and differentiation, and under certain conditions, are capable of growing into various body parts contributed to multiple functions. Since their discovery in 1945, human stem cells have been widely adapted among cell therapy-centered medical research, treatment, drug safety testing and other applied development.
Ethical controversies are involved with partial sources of the gathered human embryonic cells because the embryonic life would be sacrificed during the process. Although other ways of their acquisition do exist, due to higher success rate of their application within medical research development or application, human embryonic cells have continued to be used by many medical technologies in research. Therefore it has triggered a controversy of bioethical issues under the medical research and application field.
From the perspective of Buddhist doctrine, the embryos are “human-like”. The deprivation of embryos’ lives is nothing different from convicting the crime of homicide. Rooting in a belief in life protection, the thesis is opposed to the concept which determines the right to life of a fetus should be granted only when it passes through the birth canal. There is still room for efforts toward giving more respect to an embryo with 23 pairs of chromosomes, which could eventually develop into an individual.
From the technology-centered perspective, medical research can make great progress to improve the quality of human lives under the prerequisite that no embryo would be harmed. Consideration and respect should as well be paid to embryos’ rights to be as dignified as human lives. In the future, biotechnology experiments in medical research must put a serious focus on this subject.
生命倫理學（bioethics）主要探討生命科學領域中常見的各種道德問題（包括醫病關係、安樂死、墮胎、生殖醫學、人體與動物實驗、防疫與公共衛生等議題），是一門集合醫學、哲學、法學、宗教、社會學、心理學、人類學等多種專業領域的倫理學研究。現今各國對人類胚胎的道德地位雖爭議不斷，但人類胚胎仍被合法化或默許地使用於醫藥臨床實驗。現今臺灣醫療特別法及《民法》等公共領域規範中，人類胚胎相關法規立法基準歧異矛盾，且有將之客體化為「物」的現象。有鑑於我國法律對人類胚胎生命的物化漠視，本文藉儒家仁愛恕道的推擴與佛教戒律保護胚胎「似人」地位，尊重人類胚胎生命的思考，期提供我國未來相關法規對此新時代議題未來進行修法時的參考。

本文藉由德里達對語言與存有關係的反省，重新審視佛教與莊子哲學中對語言的使用與語言自我指涉的反思。中觀透過對語言邏輯性的遮撥，強調語言所指向的第一義諦（真理）的不可言說性，此種透過直觀實踐所欲證成... more 本文藉由德里達對語言與存有關係的反省，重新審視佛教與莊子哲學中對語言的使用與語言自我指涉的反思。中觀透過對語言邏輯性的遮撥，強調語言所指向的第一義諦（真理）的不可言說性，此種透過直觀實踐所欲證成的境界（體證空性／無生滅的涅槃），並非言詮可及，或者本身即是離言詮的，但並非神祕不可知，而是無可言說。此處的無可言說的離言，乃在於必須透過自身思維及體踐方能達致，而不在知識理性的分析。

As a new apistemology and methodology, intertextuality is a new textural theory to use to analyz... more As a new apistemology and methodology, intertextuality is a new textural theory to use to analyze the text of Buddhist scripture and art. This article aims to verify text always have the dual characteristics deconstruction and creative. We can find some similar stories with a same motif , They retain the same main plot, but also have different details of the differences. We can also see the intertextuality reflected in both buddhist scriptures and arts. Investigate into Gandhara stone sculptures, caves Kucha in Central Asia, China Yungang Grotto, then found they are merge the main plot of two stories " Dipamkara Buddha vyakarana jataka " and " Asoka’s donation Nidana" into a new text, and also make some new difference in details.
本文藉由「互文性」（intertextuality）理論對「燃燈佛授記本生」故事進行經典文本與圖像系譜式的探溯與分析。通過「燃燈佛授記」本生故事與佛教石窟藝術創作之間，內外雙重互文分析，可明白文本所具有的「互文性」依循「存異」與「求同」的原則，不斷對本源進行解構，也同時重構出新文本，同時兼具解構與創造的雙重意義。考察西北印犍陀羅石雕、中亞龜茲石窟的壁畫，乃至中國雲岡石窟造像中的「燃燈佛授記本生」作品，皆有將「燃燈佛授記本生」與「阿輸迦施土因緣」主要情節融合於「異時同構」的石雕或壁畫的情形，同時也各保有不同細節表現，正可驗證文本「互文性」所具有解構與創造的雙重特性。

Books by Hsingling Lee

本書以縱向歷史文獻察考為研究起點，建構中國南北朝至隋唐時期《法華經》注疏之詮釋史，藉由分析歷代注本之書寫策略及隱藏其背後的各種「前見」，呈現《法華》注本由般若學、涅槃學至唯識學詮釋典範的轉移歷程... more 本書以縱向歷史文獻察考為研究起點，建構中國南北朝至隋唐時期《法華經》注疏之詮釋史，藉由分析歷代注本之書寫策略及隱藏其背後的各種「前見」，呈現《法華》注本由般若學、涅槃學至唯識學詮釋典範的轉移歷程。並透過與當代西方詮釋學的對話，重審經典文本性、詮釋主題與詮釋方法之間內在循環的困境與可能出路，試圖為中國當代佛典詮釋方法提供一種新的研究視域。

臺大中文學報 Bulletin of The Department of Chinese Literature National Taiwan University, 2021

2017 年中國春季藝術品拍賣會中，一件日本學僧養鸕徹定舊藏原擬題為 《華嚴經疏》的中國唐代寫卷，以 3 億日圓天價拍定成交，吸引了世人的目光，也由此開啟其當代學術性的研究。實際檢視此寫... more 2017 年中國春季藝術品拍賣會中，一件日本學僧養鸕徹定舊藏原擬題為 《華嚴經疏》的中國唐代寫卷，以 3 億日圓天價拍定成交，吸引了世人的目光，也由此開啟其當代學術性的研究。實際檢視此寫卷正反面，正面並非徹定所擬 題的《華嚴經疏》，而是《攝論》疏，日本學者佐藤厚將其定位為《無性釋》 疏;寫卷反面則抄寫著法藏的《五教章》，說明此寫卷完成年代晚於法藏《五 教章》的寫成。寫卷正面是以《攝論》本論為疏釋主軸，並兼疏世親、無性《攝 論釋》的複疏本，因此，擬題為《攝大乘論釋疏》更符合其體制。此部《攝論 釋疏》雖僅餘〈彼修差別分第六〉、〈增上戒學分第七〉兩品殘卷，疏釋內容 因涉及唯識「種性說」結合「十地」的轉化詮釋、「無漏種新熏與本有」及「種 識合一與差別」等核心議題的討論而益顯珍貴。其基於清淨心疏解《攝論》的 詮釋立場，與敦煌發現的《攝論》注疏相似，說明此種清淨心詮釋進路並非偶 見。本件《攝論》注疏的發現，揭示入唐之後的攝論學，在法相宗虛妄唯識的主流詮釋以外，仍存在一支從清淨心系統出發的詮釋體系，同時流傳到了敦煌 與日本，而此種詮釋立場在唐代唯識學史上並未被充分認識。通過本件基於清 淨心詮釋立場的唐寫卷《攝論釋疏》的重新擬題與義理疏解，將有助於學者對 玄奘師弟以外的唐代唯識學義理形態有更多的認識。
Ugai Tetsujou, as known as a Japanese monk of Pure Land Buddhism, in his collection, two manuscripts from the Tang dynasty are so-called The Commentary of the Avataṃsakasūtra. However, these two manuscripts actually combine the Mahāyānasaṃgraha, the Mahāyānasaṃgrahabhāṣya, and the Mahāyānasaṃgrahopnibandhana together. Therefore, their titles should be corrected into The commentary and subcommentary of the mahāyānasaṃgraha (hereafter The commentary).
The commentary uses the Mahāyānasaṃgraha as a root text, from chapters 6 to 7. Meanwhile, The commentary also quotes both paramārtha and Xuanzang’s translation of Mahāyānasaṃgrahabhāṣya, and Xuanzang’s translation of the Mahāyānasaṃgrahopanibandhana. The main topics in The commentary are related to ‘ten stages of Boddhisatva’ and ‘the theory of gotra.’ Moreover, The commentary asks if uncontaminated seeds are newly perfumed or originally exist. Then, it discusses whether seeds and consciousness are equal or different.
Since it is quite rare to find a commentary of the Saṃgraha School, The commentary, therefore, has immense philological and philosophical values to the previous research. This article aims to sort out the possible author and the Mind-only School’s interpretations of The commentary. Furthermore, the study will figure out the reason of why The commentary is mistakenly named as The commentary of the Avataṃsakasūtra.

中國文哲研究集刊. Bulletin of the Institute of Chinese Literature and Philosophy , 2021

敦煌寫卷《攝大乘論抄》是罕見的唐代《攝論》注釋手稿，錄文現收編於 《大正藏》T 二八〇六，是代表唐代一支由淨心系統詮釋唯識經論的重要文獻。 本文提出以下四點結論:第一點，《論抄》思想近於南道地論... more 敦煌寫卷《攝大乘論抄》是罕見的唐代《攝論》注釋手稿，錄文現收編於 《大正藏》T 二八〇六，是代表唐代一支由淨心系統詮釋唯識經論的重要文獻。 本文提出以下四點結論:第一點，《論抄》思想近於南道地論師主第八淨識說而 略有不同。具有一意識師思想之傾向，主張八識體一，五識種子是假等義。以 《勝鬘經》不空如來藏說阿黎耶識，以「界有五義」說明阿黎耶識具有「覺解」 的體性，結合《起信論》「一心開二門」架構，解釋心與染淨法的關係，並以 「同用本覺解心，以如來藏為性」宣告其以「本覺」思想詮釋《攝論》的立場， 使得阿黎耶識直接成為出世間淨法種子的依止。不僅異於《攝論》以阿黎耶為染 之意，亦不同於真諦譯《攝論釋》「聞熏習與阿賴耶識的解性和合」的觀點，是 將《攝論》妄染的阿黎耶識詮釋為清淨如來藏，使《攝論》唯具受熏義的阿黎耶 識，變成具能熏義的如來藏心識論。第二點，《論抄》注釋體例及概念疏釋與智 儼高度相似，因為內容引用玄奘譯本用語，推測作者可能為智儼之後繼者。第三 點，《論抄》以真諦譯本作為核心概念詮釋依據，也同時與玄奘師弟使用相同 的特殊用語，推測成立時間在在七世紀末至八世紀初，亦即玄奘譯本之後，與窺 基、遁倫等人同時。第四點，T 二八〇六與 S. 二五五四在形制、書體、判教及 義學等方面多有不一致之處，兩件並非同一寫卷。

The subcommentary of the Mahāyānasaṃgraha is a rare Tang dynasty commentary found in Dunhuang. A transcription is included in the Taishō shinshū daizōkyō, No. 2806. By analyzing its authorship, date, form and philosophical views, this study reaches four conclusions. First, the views expressed in the subcommentary of the Mahāyānasaṃgraha are similar to those of the southern division of the Dilun school. Second, the style and thought of the subcommentary of the Mahāyānasaṃgraha are similar to those of Zhiyan; therefore, the author of the subcommentary of the Mahāyānasaṃgraha might have been a successor to Zhiyan. Third, since Paramārtha’s translation of the Mahāyānasaṃgraha is used as a source text, the subcommentary of the Mahāyānasaṃgraha can be dated to between the end of the seventh century and the start of the eighth century. It uses the same technical terms as Xuanzang and his disciples; it was therefore most likely written after Xuanzang’s translation of the Mahāyānasaṃgraha, and is contemporaneous with the works of Kuiji and Dunlun. Fourth, many differences exist between T2806 and S.2554: they differ in terms of formula, calligraphy, teaching taxonomy and philosophy. From these differences, we can conclude that they are not the same text.

Journal of NTNU, 2017

摘要： 佛教以人為本的入世實踐，在當代亞洲各國實踐發展的過程，經歷社會運動、民主改革的對話與衝突，開展出佛教「人間性」同時具備建設性與批判性的雙重面向。本文以當代佛教在亞洲各國如印度、西藏、越... more 摘要：
佛教以人為本的入世實踐，在當代亞洲各國實踐發展的過程，經歷社會運動、民主改革的對話與衝突，開展出佛教「人間性」同時具備建設性與批判性的雙重面向。本文以當代佛教在亞洲各國如印度、西藏、越南、緬甸、泰國、日本及臺灣等地所展現的兩種「人間性」的具體實踐模型：「激進佛教」與「人間佛教」作為探討的焦點，並與當代新儒家現代民主思想進行對話，期在多元文化互動交流頻繁、也衝突不斷的今日，通過佛法理性自我批判與溝通的反思，重審當代政治秩序背後隱含意識型態的暴力與他者認同的問題。此外，從佛教與儒家的角度重省在面對當代法律政治的主流思考偏向下，被迫者的生命如何在「界限」下尋求出路的可能。

關鍵詞：人間佛教、《例外狀態》、裸命、新儒家、激進佛教

Buddhism, which has the characteristics of humanism and a social-ministry spirit, has experienced social movements and the conflicts of democratic reform in Asian countries. It has developed its concept of human nature through the blending of constructive and critical orientations. The aims of this study were to research Buddhism in the contemporary societies of Asian countries (e.g., India, Tibet, Vietnam, Myanmar, Thailand, Japan, and Taiwan), present two paradigms of concrete humanist practice, engage in a dialogue with Neo-Confucian concepts of democracy, and reexamine the problems of political violence within ideology through the Buddhist positions of rational self-criticism and self-reflection in communication. In addition to these areas, this article considers the lives of oppressed individuals in contemporary legal and political deviations from Buddhist and Confucian perspectives, and it examines the possibilities for such individuals to free themselves from these restrictions.

Keywords：Humanistic Buddhism, State of Exception, bare life, Neo-Confucianism, Engaged Buddhism

Zong Bing’s “Preface of the Landscape Painting ” （畫山水序） is the earliest landscape painting theory... more Zong Bing’s “Preface of the Landscape Painting ” （畫山水序） is the earliest landscape painting theory in Chinese painting history. So far as scholars discussed about Zong Bing’s painting theory, always depends on his “Preface of the Landscape Painting”, and commend him for his admirable perspective technique of landscape painting and his aesthetic appreciating theory -- “to let the spirit unfold”（暢神）.Nevertheless, scholars still argued about the spirit behind Zong Bing’s painting theory should be refer to the Buddhist or the Taoist ?According to Zong Bing’s " Preface of the Landscape Painting ", “The declaring for Buddhism”（明佛論） and other articles, different to past worthies’ research results, this article thought the age environment to people indeed has the certain influence, but it’s not so absolutely. Zong Bing is not depends on Taoist spirit or Zen to interpret landscape paintings, but the view of Buddhist Madhyamika school. According to this, Zong Bing’s Buddhist painting theory is different to Han Wei dynasties sets up the practical goal which was persuades based on The Confucianist morals, or the Taoist natural esthetic interests. Speaking of the first one that opening a different manner to interpret landscapes by Buddhism, Zong Bing definitely has a noticeable status in Chinese painting history.

Liang Dynasty Kangzhai Temple Fayun’s（法雲） Fahuayij（法華義記）is the most unabridged commentary of the ... more Liang Dynasty Kangzhai Temple Fayun’s（法雲） Fahuayij（法華義記）is the most unabridged commentary of the Lotus Sutra in south dynasty. Regarding inspects the understading of Chinese commentaries before Tiantai Chihi’s commentaries and Vasubandhu's commentary translating into chinese, it has the important research value. Fayun’s annotation is according to Kumarajiva’s original translation, not only sentences by the strict branch demonstrates it to the Lotus Sutra, also aware of the explicit methodology , summarizes various popular annotations at that time and comments their hermeneutics, except the few part annotation loses precisely, conforms to the Lotus Sutra essence approximately. And the partial viewpoints had the profound influence to afterward glossographers. Fayun’s Fahuayij proposes several unique viewpoints, the hermeneutics of various dimensions inclouding: one vehicle, four wagons, narrative strategy, forms of Buddha-bodies, incchantika,and doctrinal classification etc. Fayun has not used concepts (like Buddha nature or tathatagarbha) of Mahaparinirvana sutra to annotate one vehicle completely, it was quite different from other cotemporaneous glossographers.

Offering one’s organs or even one’s life for other beings are often seen in early Buddhist script... more Offering one’s organs or even one’s life for other beings are often seen in early Buddhist scriptures, but generalize those deeds and give them a special item as “offering inner properties”（內施） is affirmed by Huayanjing(華嚴經). If one can offerings his inner properties for others, besides benefiting others, it could also cure one’s stingy heart. But if one has an “unclean thought” when he offerings inner properties, then it will become an “unclean offering”, and increases his evil karmas contrarily. Therefore, today our medical science still couldn’t invent artificial organs instead of living human organs. Those organ donors who hoping to avoid the possibility of “unclean offering” and be carried to three evil directions, must training themselves have correct understanding about the sufferings of body and soul when they are offering their organs. Besides, steadying the mind of organ donors for bodhi, leading themselves with prajna wisdom, it will be the non-duality way for bodhisattvas proceeding forward to their Buddhahoods.

This article aim to discuss researching method of Buddhist scriptures, and dialogue with the met... more This article aim to discuss researching method of Buddhist scriptures, and dialogue with the methodology of Gadamer’s hermeneutics.There is always a dispute about Devadatta chaper was formed as the same time as other primary chapters of The Lotus Sutra, or later than other chapters? In all extant texts of The Lotus Sutra, only the 28 chapters Chinese translation has an individual Devatta chapter. The 28 chapters Chinese translation was named translated by Kumārajīva, in fact, Kumārajīva’s original translation was only 27 chapters, and excluded individual Devatta chapter. According to the earliest Chinese translation and three extant Sanskrit manuscripts, they had already included the part of Devadatta which attached to the end of The Treasure Tower chapter. However, the chapter of Devadatta was translated and added by Paramārtha, there are 28 chapters altogether.
Base on The One Vehicle theory, to resolve the question of icchantika and female obtaining deliverances is the central thought of The Lotus Sutra, and it positively the main subject of Devadatta chapter. Only if all beings are contained to be saved from sufferings with non-discriminating, and we can say it answer to the sameness of truth. Without Devadatta, The Loutus Sutra would lose the core of thought.

Human stem cells have the potential of self-replication and differentiation, and under certain co... more Human stem cells have the potential of self-replication and differentiation, and under certain conditions, are capable of growing into various body parts contributed to multiple functions. Since their discovery in 1945, human stem cells have been widely adapted among cell therapy-centered medical research, treatment, drug safety testing and other applied development.
Ethical controversies are involved with partial sources of the gathered human embryonic cells because the embryonic life would be sacrificed during the process. Although other ways of their acquisition do exist, due to higher success rate of their application within medical research development or application, human embryonic cells have continued to be used by many medical technologies in research. Therefore it has triggered a controversy of bioethical issues under the medical research and application field.
From the perspective of Buddhist doctrine, the embryos are “human-like”. The deprivation of embryos’ lives is nothing different from convicting the crime of homicide. Rooting in a belief in life protection, the thesis is opposed to the concept which determines the right to life of a fetus should be granted only when it passes through the birth canal. There is still room for efforts toward giving more respect to an embryo with 23 pairs of chromosomes, which could eventually develop into an individual.
From the technology-centered perspective, medical research can make great progress to improve the quality of human lives under the prerequisite that no embryo would be harmed. Consideration and respect should as well be paid to embryos’ rights to be as dignified as human lives. In the future, biotechnology experiments in medical research must put a serious focus on this subject.
生命倫理學（bioethics）主要探討生命科學領域中常見的各種道德問題（包括醫病關係、安樂死、墮胎、生殖醫學、人體與動物實驗、防疫與公共衛生等議題），是一門集合醫學、哲學、法學、宗教、社會學、心理學、人類學等多種專業領域的倫理學研究。現今各國對人類胚胎的道德地位雖爭議不斷，但人類胚胎仍被合法化或默許地使用於醫藥臨床實驗。現今臺灣醫療特別法及《民法》等公共領域規範中，人類胚胎相關法規立法基準歧異矛盾，且有將之客體化為「物」的現象。有鑑於我國法律對人類胚胎生命的物化漠視，本文藉儒家仁愛恕道的推擴與佛教戒律保護胚胎「似人」地位，尊重人類胚胎生命的思考，期提供我國未來相關法規對此新時代議題未來進行修法時的參考。

本文藉由德里達對語言與存有關係的反省，重新審視佛教與莊子哲學中對語言的使用與語言自我指涉的反思。中觀透過對語言邏輯性的遮撥，強調語言所指向的第一義諦（真理）的不可言說性，此種透過直觀實踐所欲證成... more 本文藉由德里達對語言與存有關係的反省，重新審視佛教與莊子哲學中對語言的使用與語言自我指涉的反思。中觀透過對語言邏輯性的遮撥，強調語言所指向的第一義諦（真理）的不可言說性，此種透過直觀實踐所欲證成的境界（體證空性／無生滅的涅槃），並非言詮可及，或者本身即是離言詮的，但並非神祕不可知，而是無可言說。此處的無可言說的離言，乃在於必須透過自身思維及體踐方能達致，而不在知識理性的分析。

As a new apistemology and methodology, intertextuality is a new textural theory to use to analyz... more As a new apistemology and methodology, intertextuality is a new textural theory to use to analyze the text of Buddhist scripture and art. This article aims to verify text always have the dual characteristics deconstruction and creative. We can find some similar stories with a same motif , They retain the same main plot, but also have different details of the differences. We can also see the intertextuality reflected in both buddhist scriptures and arts. Investigate into Gandhara stone sculptures, caves Kucha in Central Asia, China Yungang Grotto, then found they are merge the main plot of two stories " Dipamkara Buddha vyakarana jataka " and " Asoka’s donation Nidana" into a new text, and also make some new difference in details.
本文藉由「互文性」（intertextuality）理論對「燃燈佛授記本生」故事進行經典文本與圖像系譜式的探溯與分析。通過「燃燈佛授記」本生故事與佛教石窟藝術創作之間，內外雙重互文分析，可明白文本所具有的「互文性」依循「存異」與「求同」的原則，不斷對本源進行解構，也同時重構出新文本，同時兼具解構與創造的雙重意義。考察西北印犍陀羅石雕、中亞龜茲石窟的壁畫，乃至中國雲岡石窟造像中的「燃燈佛授記本生」作品，皆有將「燃燈佛授記本生」與「阿輸迦施土因緣」主要情節融合於「異時同構」的石雕或壁畫的情形，同時也各保有不同細節表現，正可驗證文本「互文性」所具有解構與創造的雙重特性。

本書以縱向歷史文獻察考為研究起點，建構中國南北朝至隋唐時期《法華經》注疏之詮釋史，藉由分析歷代注本之書寫策略及隱藏其背後的各種「前見」，呈現《法華》注本由般若學、涅槃學至唯識學詮釋典範的轉移歷程... more 本書以縱向歷史文獻察考為研究起點，建構中國南北朝至隋唐時期《法華經》注疏之詮釋史，藉由分析歷代注本之書寫策略及隱藏其背後的各種「前見」，呈現《法華》注本由般若學、涅槃學至唯識學詮釋典範的轉移歷程。並透過與當代西方詮釋學的對話，重審經典文本性、詮釋主題與詮釋方法之間內在循環的困境與可能出路，試圖為中國當代佛典詮釋方法提供一種新的研究視域。