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Title:	朝向國王害生的合理化：由經典至教史典範之轉移 Towards the justification of King`s killing : a shift of paradigm from canon to vaṃsa
Authors:	吳芬錦 Wu, Fen-Jin
Contributors:	黃柏棋釋果鏡 Huang, Pochi Shih, Guo-Jing 吳芬錦 Wu, Fen-Jin
Keywords:	懺悔阿闍世王度多伽摩尼王 <<沙門果經>> <<大史>> Confession Ajātaśatu Duṭṭhagāmaṇi Sāmaññaphalasuttaṃ Mahāvaṃsa
Date:	2017
Issue Date:	2017-05-01 11:24:26 (UTC+8)
Abstract:	殺一個人是殺人犯，殺成千上萬的人卻成為國王，當國王行使王權而害生並且與佛教倫理及普世價值衝突時，宗教師該如何協助王化解內心的不安與矛盾？如何合理化國王害生之爭議？本文主要以歷史、經典、比較與文獻考察等方式，探討由經典至教史國王害生合理化之轉變，及其轉變的原因。首先將討論罪的本質與罪意識的覺察，早期佛教之懺悔模式，如何經由懺悔處理罪業的問題，及懺悔、罪業與因果業報三者之間的關係。其次將以漢譯與巴利《沙門果經》為主，討論阿闍世王的懺悔模式，王因弒父而犯下五逆重罪，即使已向佛懺悔，自己仍會受到傷害。有關伽摩尼王的害生與悔過將以《大史》為主要研究文獻，討論國王為護教而殺害泰米爾人，王良知覺醒卻沒有真正懺悔，阿羅漢認為伽摩尼王仍可因善業而生天成為彌勒的弟子，未來將隨彌勒下生人間成佛，這樣的說法與佛教倫理觀念相牴觸，國王行善可不必為罪過付出代價，已違背佛教經典教義。國王害生合理化之轉變可能的原因如下：首先是外在政治經濟情勢的轉變，造成國王角色的改變，捍衛教法成為王的重責大任，而互利共生的政教關係使僧伽失去宗教領域的自主性，再加上《大史》本身特有的救贖史觀點，導致佛教於錫蘭在地化之後，教法延續與安住的重要性已超越經典核心教義，因而造成國王害生合理化有如此重大之轉變。總之，由經典至教史佛教懺悔觀念與內涵已有一些具體的轉變，佛教國王害生之合理化，在佛陀時期阿闍世王弒父之罪以懺悔及善業得重罪輕報，至伽摩尼王時則是因時空背景與大環境之改變，已轉變成因善業生天，成為未來佛的方式合理化國王害生之爭議。關鍵字：懺悔、阿闍世王、度多伽摩尼王、《沙門果經》、《大史》。 To kill a person is murder, yet one may need to kill thousands of people to become a king. This study will discuss King Ajātaśatu and King Duṭṭhagāmaṇi in terms of conflict between kingship and Buddhist ethics. How can the controversial action of killing by kings be justified? This dissertation will apply historical, canonical, comparative, and literary methods to study the justification of killing by kings. First of all, it will discuss the question of guilt and the awareness of guilt, then the formula of confession in early Buddhism. How can repentance counteract evil deeds and what is the relationship among confession, karma, and the law of cause and effect? According to the Pāli Sāmaññaphalasuttaṃ, King Ajātaśatu committed patricide and confessed his misdeed to the Buddha, but still experienced the unfortunate consequences of his actions. According to the Mahāvaṃsa, King Duṭṭhagāmaṇi killed many Tamils, but he did not repent earnestly. Reportedly, eight arahats thought he was innocent and would be reborn in heaven as the disciple of Maitreya. This explanation conflicts with Buddhist ethical principles and canonical doctrines. In the Mahāvaṃsa, the king does not have to pay for his evil deeds because his great merits cancel out his bad karma. How could the Buddhists claim such an contradictory doctrine? The political and economic environment during Ajātaśatu’s time was different from environment in Ceylon, including the role of kings: the major task of a king was to protect the sasāna. The relationship between the king and the saṅgha was one of mutual benefit and symbiotic relations. In the indigenized Buddhism of Ceylon, the continuity of the sasāna took precedence over canonical core doctrines in the case of kingship. Through the examples of King Ajātaśatu and Duṭṭhagāmaṇi, from canon to vaṃsa, the core value and ethical context of confession has been transformed dramatically; moreover, the justification of killing by kings has been changed through the power of confession to rebirth in the heaven. Key words: Confession, Ajātaśatu, Duṭṭhagāmaṇi, Sāmaññaphalasuttaṃ, Mahāvaṃsa
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Description:	博士國立政治大學宗教研究所 100156503
Source URI:	http://thesis.lib.nccu.edu.tw/record/#G0100156503
Data Type:	thesis
Appears in Collections:	[Graduate Institute of Religious Studies] Theses

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