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<a href="/2023/09/21/BuddhismQnA1/" class="post-title-link" itemprop="url">《佛教常识答问》:佛陀,佛法</a>
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<span class="post-meta-item-text">发表于</span>
<time title="创建时间:2023-09-21 00:49:44" itemprop="dateCreated datePublished" datetime="2023-09-21T00:49:44+08:00">2023-09-21</time>
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<p><img src="http://storage.live.com/items/3550ADEE9AFF19FD!101900:/%E4%BD%9B%E6%95%99%E5%B8%B8%E8%AF%86%E7%AD%94%E9%97%AE.png?authkey=AIbyrqnS5z58phc" alt="佛教常识答问"></p>
<p>佛教堪称与生活联系最为密切的宗教之一,但对其作系统性了解的机会实在不多。况且佛教发展至今,理论庞杂,流派林立,使得众说纷纭,无从入手。这本书的作者赵朴初先生曾任中国佛教协会会长,在本书中他深入浅出地介绍了许多关于佛教历史、佛学知识的内容,非常适合作为正本清源、破除迷信的佛学入门读物。</p>
<h2 id="佛陀和佛教的创立"><a class="header-anchor" href="#佛陀和佛教的创立">¶</a>佛陀和佛教的创立</h2>
<h3 id="法"><a class="header-anchor" href="#法">¶</a>法</h3>
<p>在佛教的观点看来,佛法是佛陀的教诲,是宇宙间的唯一真理,能助众生解脱。</p>
<p><ruby>“法”<rt>dharma</rt></ruby>(<code>धर्म</code>,音译作“达摩”),佛教的解释是 <strong>“任持自性,轨生物解”</strong>,即一切事物都必然保持它所特有的性质和相状(自性),使人看到就可以了解是何物。</p>
<p>因此,宇宙间一切可以被理解的事物都能被称为法,即“诸法”。</p>
<h3 id="佛"><a class="header-anchor" href="#佛">¶</a>佛</h3>
<p><ruby>佛陀<rt>Buddha</rt></ruby>这一词汇早在佛教创立之前的印度就已经存在,它的含义是“觉者”、“智者”。佛教中所有的佛都不具备神明的身份,而是普通的人类,只是达到了觉悟的境界。</p>
<p>佛教对佛陀一词赋予了三种涵义:</p>
<ol>
<li><strong>正觉</strong>:无增无减、如实地觉悟了一切“法”(事物的性质相状)。</li>
<li><strong>等觉/遍觉</strong>:不仅自己觉悟,还能平等普遍地让他人觉悟。</li>
<li><strong>无上觉/圆觉</strong>:觉悟的智慧和功行都达到了最高最圆满的水平。</li>
</ol>
<blockquote>
<p>以上三种涵义应是合称<ruby>“无上正等正觉”<rt>anuttara-samyak-saṃbodhi</rt></ruby>(阿耨多罗三藐三菩提)。指佛教修行的最高觉悟、最高涅槃境界,证得此者与成佛无异。</p>
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<a href="/2023/09/12/MythologyIntroduction4/" class="post-title-link" itemprop="url">《神话学入门》:世界观念,神话、礼仪、社会</a>
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<h2 id="世界观念的诸类型"><a class="header-anchor" href="#世界观念的诸类型">¶</a>世界观念的诸类型</h2>
<p><ruby>世界观念<rt>Weltbild</rt></ruby>是人们对待现实的根本观点和态度。</p>
<p>具体的神话和礼仪可以反映出一个民族或文化的世界观念。</p>
<h3 id="狩猎民和动物"><a class="header-anchor" href="#狩猎民和动物">¶</a>狩猎民和动物</h3>
<p>人类历史98%以上的时间里,人们都不知道农耕和饲养家畜,文化处在采集狩猎民的阶段。</p>
<p>狩猎民的世界观念中,动物起着重要作用。人类和动物属于同等地位,动物和人一样能说话、会做事,人和动物之间还可以相互转换。一些特定的动物还被看作是神。</p>
<p>弗罗贝尼乌斯将这种世界观念称为“人类动物说”。</p>
<p>在阿伊努人的“祭熊仪式”及其它许多民族的类似礼仪中,有反映出这种世界观念。阿伊努人认为,熊以人的形象在另一个世界生活,而以熊的形象来到此世游玩。在捕获小熊后,他们会举行仪式将其杀死,以将灵魂从熊的肉体中解放,送还熊国。而这一过程中留下的熊肉熊皮,则是赠送给人类的谢礼。</p>
<p><img src="http://storage.live.com/items/3550ADEE9AFF19FD!100518:/71751377_p0.png?authkey=AIbyrqnS5z58phc" alt="志度内(Pixiv ID 71751377)"></p>
<p>人类动物说的世界观念以图腾崇拜为基础,即笃信人类与某种动物或事物之间有着神秘关系。</p>
<h3 id="农耕民和人的死"><a class="header-anchor" href="#农耕民和人的死">¶</a>农耕民和人的死</h3>
<p>农耕的发明是技术和经济形态上的重大变化,这也使得人们的世界观念得到了发展,人们关心的重点从动物转移到了植物与人类本身上来。</p>
<p>由开花,结果,而后枯死的植物,发展出了“生与死”的象征主义。生死不仅互相关联,而且,死是生的前提。</p>
<p>在落后农耕民的世界观念中,曾起到重大作用的人,或者说最初的神,实际上就是死者、祖先。</p>
<p>分布在中国云南至缅甸一带的佤族人直至近代都有“猎头”的习俗。传说佤族人的先祖是青蛙和妖怪,他们在捕食人类,并把人类的头盖骨带回居住的洞窟之后,才生了许多具有人类的形象的孩子。后世的佤族人在每年三四月农耕开始的季节猎取人头,供献先祖,祈求作物丰收。类似的习俗还广泛存在于世界各地的落后农耕民之中。</p>
<p>猎头习俗说明:死,尤其是杀害,是生的前提。这是农耕民世界观念中,“生与死”的象征主义的一种重要表现。</p>
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<h2 id="宇宙的起源"><a class="header-anchor" href="#宇宙的起源">¶</a>宇宙的起源</h2>
<h3 id="关于宇宙起源神话的分类"><a class="header-anchor" href="#关于宇宙起源神话的分类">¶</a>关于宇宙起源神话的分类</h3>
<ol>
<li>创造型:创造神以某种方法创造了世界
<ol>
<li>创造神单独创造世界</li>
<li>至高神和协助者(最初的人类?创造神的反抗者?)共同创造世界</li>
</ol>
</li>
<li>进化型:宇宙自然发展起来
<ol>
<li>世界从单一的原始物质/胚胎中发展起来</li>
<li>世界在多种自然力量的相互作用下发展起来</li>
<li>世界从具有人或动物的形体的上古存在发展起来</li>
</ol>
</li>
</ol>
<h3 id="创造神及其敌对者"><a class="header-anchor" href="#创造神及其敌对者">¶</a>创造神及其敌对者</h3>
<p>创造神单独创造世界的神话,不必多说,《旧约·创世纪》中的天地创造就是最著名的例子。</p>
<p>在创造神得到协助者的协助创造世界的神话中,最有名的要数“潜水神话”。这一母题分布极为广泛,其主要的特征是“潜水者从水底带来一把土,这种土不断膨胀而变成了大地”。一个可能的例子是,日本神话中,伊邪那岐和伊邪那美受天神之命用天沼矛搅动海水,从矛头上滴下的海水凝固成了日本岛的国土。</p>
<p>《山海经·海内经》中也记载了这样的神话:</p>
<blockquote>
<p>洪水滔天,鲧窃帝之息壤以堙洪水,不侍帝命,帝令祝融杀鲧于羽郊。鲧復生禹,帝乃命禹卒布土以定九州。</p>
</blockquote>
<p>鲧从天帝(具体是谁尚无定论)那里偷走了永远成长不止的土“息壤”,以此平息了洪水。这个神话可能是狩猎民的潜水神话母题受“违背天神意志而盗取对人类有价值的事物”这一农耕民的神话母题影响后演变而成的。</p>
<p><img src="http://storage.live.com/items/3550ADEE9AFF19FD!99639:/%E9%B2%A7%E4%BC%AF%E5%8F%96%E5%9C%9F.jpg?authkey=AIbyrqnS5z58phc" alt="鲧伯取土"></p>
<p>世界各民族的创造宇宙的神话都有一个很大的特征:创造神中的大多数一旦完成了自己的创造工作,以后就什么事也不再做。<strong>创造神的无为正是他本性的一部分</strong>。世界创造、秩序确立之后,创造者的工作就已经结束了。如果再多加干涉的话,宇宙就可能向以前的混沌状态倒退回去。</p>
<blockquote>
<p>关于“创造神的无为”这一点,好像《诺斯替宗教》里面也有提及。</p>
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<h2 id="民间故事的分类"><a class="header-anchor" href="#民间故事的分类">¶</a>民间故事的分类</h2>
<p>神话的定义有很多种。</p>
<p>英国民族学家马林诺夫斯基的观点:“<strong>故事 Tale</strong>”、“<strong>传说 Legend</strong>”、“<strong>神话 Myth</strong>”是三种不同的概念。</p>
<ul>
<li>故事:是说来娱乐的,应季节而表演的一种社交活动。</li>
<li>传说:认真的叙述,是满足社会功名心理的。传说因接触奇异的现实而产生,表示对过去历史的回忆。</li>
<li>神话:不仅被看作是真实的,而且被视为神圣、应受人敬畏的东西。神话的文化作用表现在保障祭祀、仪式、社会或道德规范的权威性和传统性上。</li>
</ul>
<p>本书第一部分其实就有很多处提到了马林诺夫斯基和他心心念念的特洛布里安岛(位于新几内亚东南部),几乎把他刻画成了什么魔怔人。</p>
<p><img src="http://storage.live.com/items/3550ADEE9AFF19FD!99634:/%E9%A9%AC%E6%9E%97%E8%AF%BA%E5%A4%AB%E6%96%AF%E5%9F%BA.jpg?authkey=AIbyrqnS5z58phc" alt="马林诺夫斯基"></p>
<p>马林诺夫斯基的错误在于把特洛布里安岛这一个地区的情况一般化,以为这种神话/传说/故事的划分是普遍适用于世界上所有文明的。波利尼西亚蒂科皮亚岛的分类法虽然也是三分法,但标准有所不同,还有很多民族采用的是二分法,甚至只有一种形式的口头传承。</p>
<p>对于民间故事的各种范畴界限,鲍曼(Richard Bauman)作出了更加细致的分类,不过,最为主要的依然是神话、传说、故事三种。</p>
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