Pub Date : 2021-06-01DOI: 10.53106/168437382021061901001
關永中 關永中
西方神祕主義論及人神之愛，都多少牽涉到《舊約．雅歌》的主題與象徵。在神祕冥合的高峰上，我們尚且聆聽到大德蘭《默思〈雅歌〉》和十字若望《靈歌》的間奏與和鳴。我們為此把《雅歌》、《默思》、《靈歌》三者綜合起來沉思，盼能浸潤在屬天綸音的律動下，獲致身、心、靈的諧協、啟發與進境。 Christian mysticism has its affinity concerning the Spiritual Love between God and Man as visualized in the Song of Songs. Great mystical writers as St. Teresa of Avila and St. John of the Cross, having meditated on the symbols and themes of the Song. of Solomon, have left to us beautiful passages which we may benefit abundantly when reflected upon their thoughts. Hopefully we attempt to make a survey on the Connections and discrepancies among the three masterpieces-the Song of Songs, Teresa’s Meditations on the Song of Songs, and John of the Cross’ Spiritual Canticle.
西方神秘主义论及人神之爱，都多少牵涉到《旧约．雅歌》的主题与象征。在神秘冥合的高峰上，我们尚且聆听到大德兰《默思〈雅歌〉》和十字若望《灵歌》的间奏与和鸣。我们为此把《雅歌》、《默思》、《灵歌》三者综合起来沉思，盼能浸润在属天纶音的律动下，获致身、心、灵的谐协、启发与进境。 Christian mysticism has its affinity concerning the Spiritual Love between God and Man as visualized in the Song of Songs. Great mystical writers as St. Teresa of Avila and St. John of the Cross, having meditated on the symbols and themes of the Song. of Solomon, have left to us beautiful passages which we may benefit abundantly when reflected upon their thoughts. Hopefully we attempt to make a survey on the Connections and discrepancies among the three masterpieces-the Song of Songs, Teresa’s Meditations on the Song of Songs, and John of the Cross’ Spiritual Canticle.
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Pub Date : 2021-06-01DOI: 10.53106/168437382021061901004
楊國柱 楊國柱, 吳金奇 Yang, Kuo-Chu
嘉義縣民雄鄉山中村1（舊稱牛斗山或牛稠山），因牛稠溪域流經村莊而得此名，早期是全鄉人口最大村。山中村宗教信仰普遍為民間信仰，村莊主廟為廣濟宮，以奉祀池府王爺、媽祖、鄭成功為主，但村莊發展及信仰主體係圍繞池府王爺。本文採用文獻分析、田野調查及立意取樣後進行深度訪談，以探討山中村祭祀圈之形成，以及村民如何理解不同神靈之內涵，進而有助於山中村之社區發展與文化資源保存。 藉由祭祀圈概念切入，以理解山中村社區各神靈祭祀圈的範圍與分布，進而探討地方社區信仰中心發展，與山中村民對不同神靈認知及意義之解讀。經研究發現：（一）隨著人口增加及集居地擴大，主廟的祭祀圈變大；由於廟務活動增加，牛斗山土地公廟的祭祀圈擴大；五營中的東、西兩營，未隨著社區的新增而往外遷移，因此祭祀圈無明顯變化。（二）山中村神靈祭祀圈的分布，「五營」與居民輪祀居住的地理範圍有關，原具有分群概念的輪祀傳統逐漸模糊：老者對此模糊；中年人認知些許；青年則不明白為何奉祀，宗教信仰傳承出現斷層的可能。（三）山中村民對不同祭祀圈神靈解讀有所異同，普遍難闡述神靈的由來及背景，較理解者屬老年人；其次為中年人；青年人則對神靈認知不清楚。（四）不同祭祀圈神靈意義與山中村民早期生活環境較有其關聯性，老年人多數提及身體健康及平安；中年人求財運、事業；青年人求課業順利。據此，就結論提出建議以供參考。 Shanzhong Village (formerly known as Niudou Mountain or Niuhou Mountain) in Minxiong Township, Chiayi County, got its name because the Niuhou Stream passed through the village. In the early days, it was the village with the largest population in the township. For the Guangji Palace, it is mainly dedicated to the worship of Lord Chifu, Mazu and Zheng Chenggong (Cheng Ch’eng-Kung), but the village development and belief system surrounds Lord Chifu. This paper uses literature analysis, field investigations, and intentional sampling to conduct in-depth interviews to discuss the formation of the mountain village sacrificial circle and how the villagers understand the connotation of different gods, which can help the community development and cultural resource preservation of the mountain village. Through research, the concept of the religious field was cut in to understand the scope and distribution of the religious fields of the various deities in the Shanzhong Village community, and to discuss the development of local community faith centers and the understanding and meaning interpretation of the different deities of the Shanzhong villagers. The research found: (1) The religious realms become bigger because the population of village was increased；on the other side, Shanshang Viallage’s religious realms become wilder due to the increase of temple actives. However, for the "five camps", the east and west side of the deities’s emissary did not extend so the Religious Realms can not protect the new village, (2) The distribution of the spiritual field in the Shanzhong village, the ""five camps"" are more closely related to the geographical scope of the residents’ rotation worship. The tradition of rotation worship with the concept of grouping is gradually blurring, and the old people are blurring; Understand why there is a possibility that there is a fault in the inheritance of religious beliefs; (3) Villagers in the mountains have different interpretations of deities in different religious fields, and it is generally difficult to understand the origin and background of deities, older than those who understand; older than middle-aged; more young Unrecognizable to the gods; (4) The significance of the gods in different religious fields is more related to the early life environment of the villagers in the mountains. The elderly have significant health and safety; the middle-aged people see
嘉义县民雄乡山中村1（旧称牛斗山或牛稠山），因牛稠溪域流经村庄而得此名，早期是全乡人口最大村。山中村宗教信仰普遍为民间信仰，村庄主庙为广济宫，以奉祀池府王爷、妈祖、郑成功为主，但村庄发展及信仰主体系围绕池府王爷。本文采用文献分析、田野调查及立意取样后进行深度访谈，以探讨山中村祭祀圈之形成，以及村民如何理解不同神灵之内涵，进而有助于山中村之社区发展与文化资源保存。借由祭祀圈概念切入，以理解山中村社区各神灵祭祀圈的范围与分布，进而探讨地方社区信仰中心发展，与山中村民对不同神灵认知及意义之解读。经研究发现：（一）随著人口增加及集居地扩大，主庙的祭祀圈变大；由于庙务活动增加，牛斗山土地公庙的祭祀圈扩大；五营中的东、西两营，未随著社区的新增而往外迁移，因此祭祀圈无明显变化。（二）山中村神灵祭祀圈的分布，「五营」与居民轮祀居住的地理范围有关，原具有分群概念的轮祀传统逐渐模糊：老者对此模糊；中年人认知些许；青年则不明白为何奉祀，宗教信仰传承出现断层的可能。（三）山中村民对不同祭祀圈神灵解读有所异同，普遍难阐述神灵的由来及背景，较理解者属老年人；其次为中年人；青年人则对神灵认知不清楚。（四）不同祭祀圈神灵意义与山中村民早期生活环境较有其关联性，老年人多数提及身体健康及平安；中年人求财运、事业；青年人求课业顺利。据此，就结论提出建议以供参考。 Shanzhong Village (formerly known as Niudou Mountain or Niuhou Mountain) in Minxiong Township, Chiayi County, got its name because the Niuhou Stream passed through the village. In the early days, it was the village with the largest population in the township. For the Guangji Palace, it is mainly dedicated to the worship of Lord Chifu, Mazu and Zheng Chenggong (Cheng Ch’eng-Kung), but the village development and belief system surrounds Lord Chifu. This paper uses literature analysis, field investigations, and intentional sampling to conduct in-depth interviews to discuss the formation of the mountain village sacrificial circle and how the villagers understand the connotation of different gods, which can help the community development and cultural resource preservation of the mountain village. Through research, the concept of the religious field was cut in to understand the scope and distribution of the religious fields of the various deities in the Shanzhong Village community, and to discuss the development of local community faith centers and the understanding and meaning interpretation of the different deities of the Shanzhong villagers. The research found: (1) The religious realms become bigger because the population of village was increased；on the other side, Shanshang Viallage’s religious realms become wilder due to the increase of temple actives. However, for the "five camps", the east and west side of the deities’s emissary did not extend so the Religious Realms can not protect the new village, (2) The distribution of the spiritual field in the Shanzhong village, the ""five camps"" are more closely related to the geographical scope of the residents’ rotation worship. The tradition of rotation worship with the concept of grouping is gradually blurring, and the old people are blurring; Understand why there is a possibility that there is a fault in the inheritance of religious beliefs; (3) Villagers in the mountains have different interpretations of deities in different religious fields, and it is generally difficult to understand the origin and background of deities, older than those who understand; older than middle-aged; more young Unrecognizable to the gods; (4) The significance of the gods in different religious fields is more related to the early life environment of the villagers in the mountains. The elderly have significant health and safety; the middle-aged people seek wea
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Pub Date : 2021-06-01DOI: 10.53106/168437382021061901003
聖因（釋耀緣） 聖因（釋耀緣）
正念（Sati）被稱為佛教禪修的心要，在發展過程中，西方所開展出多元化、以正念為基礎的介入課程，有助於探討生命意義，以及應對生活壓力與挑戰。其中，喬．卡巴金（Jon Kabat-Zinn）創立「正念減壓」（MBSR）課程，逐漸成為科學熱門研究對象。此課程不只融入於西方世界的主流社會，更進入到醫學中心、跨國企業、學校、政府機構，乃至軍隊之中。 本文將《和平戰士》（Peaceful Warrior，2006）2 影片部分情節作為案例，試從「電影賞析」和「佛教正念」角度切入，來進行對「正念減壓」課程中正念態度（Mindfulness Attitudes）的具體詮釋，以便大家形成一個較形象化的認知。 "Sati" is known as the heart of Buddhist meditation. In the process of development, a diversified, mindfulness-based curriculums have been developed in Western society. Jon Kabat-Zinn founded the “Mindfulness-Based Stress Reduction” (MBSR) course, which has gradually become a popular scientific research object, integrated into the mainstream society of the Western world, and entered medical centers, multinational companies, schools, government agencies, and even the military. Similarly, it is also vividly expressed in the film. This article attempts to cut into "Movie review", "Buddhist meditation" to interpret the "Mindfulness Attitudes" in the "MBSR", and analyze the film "Peaceful Warrior" (2006) as a case study.
正念（Sati）被称为佛教禅修的心要，在发展过程中，西方所开展出多元化、以正念为基础的介入课程，有助于探讨生命意义，以及应对生活压力与挑战。其中，乔．卡巴金（Jon Kabat-Zinn）创立「正念减压」（MBSR）课程，逐渐成为科学热门研究对象。此课程不只融入于西方世界的主流社会，更进入到医学中心、跨国企业、学校、政府机构，乃至军队之中。本文将《和平战士》（Peaceful Warrior，2006）2 影片部分情节作为案例，试从「电影赏析」和「佛教正念」角度切入，来进行对「正念减压」课程中正念态度（Mindfulness Attitudes）的具体诠释，以便大家形成一个较形象化的认知。 "Sati" is known as the heart of Buddhist meditation. In the process of development, a diversified, mindfulness-based curriculums have been developed in Western society. Jon Kabat-Zinn founded the “Mindfulness-Based Stress Reduction” (MBSR) course, which has gradually become a popular scientific research object, integrated into the mainstream society of the Western world, and entered medical centers, multinational companies, schools, government agencies, and even the military. Similarly, it is also vividly expressed in the film. This article attempts to cut into "Movie review", "Buddhist meditation" to interpret the "Mindfulness Attitudes" in the "MBSR", and analyze the film "Peaceful Warrior" (2006) as a case study.
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Pub Date : 2021-06-01DOI: 10.53106/168437382021061901002
屈大成 屈大成
六群比丘（以下簡稱六群）是佛教史上頗惹爭議的人物，他們既通世情佛理，卻又屢屢違犯律制，故被貶稱為「惡比丘」。可是，近世學人轉以六群的行徑為方便施設，言其旨在令律制更趨完備，六群遂搖身一變成為正面人物。而在眾律藏中，惟「根有部律」清楚舉出六群的身分，同時包含更多的相關記載。 本文以漢譯「根有部律」作為基本資料，分三組八類，挑選一些事例作討論。指出六群雖具備相當的律學知識，但他們或固執條文，或挑剔刁難，往往令人討厭難堪。此諸多看似乖張的行止，暴露了僧團運作的毛病和戒律的漏洞，亦令律制得以不斷完善，從中顯示出初期佛教中道和寬容的精神，為佛教律制發展史上值得留意的一章。 The group-of-six-monks (abbreviated as ""the group-of-six"" thereinafter) is quite controversial personage in the history of Buddhism, whose are always denounced as ""bad monks"", as they often go against the precepts. However, some Buddhist scholars nowadays re-interpret their misbehaviors as expedient, which make rooms for the Buddha to prescribe or fine-tune the rules and regulations. Among various Vinayas, only the Mūlasarvāstivāda-vinaya clearly provides the identity of the group-of-six and has abundant relevant information. Based on the Chinese Mūlasarvāstivāda-vinaya, this article divides three groups and eight items, selects some examples for discussion, in order to show that the group-of-six have considerable knowledge of monastic discipline, but they stick to the literal meaning of the precepts and challenge other colleagues. As a result, some flaws of the Sangha order and loopholes of the precepts are revealed and given a chance for continuously improvement. Hence, it has showed the middle path and compassion of primitive Buddhism. As such, this is a noteworthy chapter in the development history of Buddhist monastic discipline.
六群比丘（以下简称六群）是佛教史上颇惹争议的人物，他们既通世情佛理，却又屡屡违犯律制，故被贬称为「恶比丘」。可是，近世学人转以六群的行径为方便施设，言其旨在令律制更趋完备，六群遂摇身一变成为正面人物。而在众律藏中，惟「根有部律」清楚举出六群的身分，同时包含更多的相关记载。本文以汉译「根有部律」作为基本资料，分三组八类，挑选一些事例作讨论。指出六群虽具备相当的律学知识，但他们或固执条文，或挑剔刁难，往往令人讨厌难堪。此诸多看似乖张的行止，暴露了僧团运作的毛病和戒律的漏洞，亦令律制得以不断完善，从中显示出初期佛教中道和宽容的精神，为佛教律制发展史上值得留意的一章。 The group-of-six-monks (abbreviated as ""the group-of-six"" thereinafter) is quite controversial personage in the history of Buddhism, whose are always denounced as ""bad monks"", as they often go against the precepts. However, some Buddhist scholars nowadays re-interpret their misbehaviors as expedient, which make rooms for the Buddha to prescribe or fine-tune the rules and regulations. Among various Vinayas, only the Mūlasarvāstivāda-vinaya clearly provides the identity of the group-of-six and has abundant relevant information. Based on the Chinese Mūlasarvāstivāda-vinaya, this article divides three groups and eight items, selects some examples for discussion, in order to show that the group-of-six have considerable knowledge of monastic discipline, but they stick to the literal meaning of the precepts and challenge other colleagues. As a result, some flaws of the Sangha order and loopholes of the precepts are revealed and given a chance for continuously improvement. Hence, it has showed the middle path and compassion of primitive Buddhism. As such, this is a noteworthy chapter in the development history of Buddhist monastic discipline.
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