乔达摩·悉达多（佛陀）
人生充满苦，是因为我们渴求和执着；通过清楚地看到这一点，并遵循正当生活的中道，我们可以获得解脱。
定位
四圣谛：苦源于渴爱，并可借八正道得以克服。
核心思想
- 四圣谛
- 无我（anatta）
- 中道
- 缘起
影响
影响了 11
龙树
影响了
Nagarjuna’s Root Verses on the Middle Way open by praising the Buddha for teaching dependent origination, which Nagarjuna reads as the emptiness of intrinsic nature. Nagarjuna, Mulamadhyamakakarika, tr. J. L. Garfield, The Fundamental Wisdom of the Middle Way (1995); SEP “Nagarjuna”
依据: AI 草稿
龙树 › 约150–250年
世亲
影响了
Vasubandhu’s Treasury of Abhidharma systematised the Buddha’s teaching on the elements of existence, karma and no-self, defending no-self against the Pudgalavadins. Vasubandhu, Abhidharmakosabhasya, tr. L. de La Vallée Poussin (1923–31); SEP “Vasubandhu”
依据: AI 草稿
世亲 › 约350–430年
亚瑟·叔本华
影响了 存在争议
Schopenhauer saw his teaching of suffering and will-denial confirmed in Buddhism (World as Will, 1844); how much he knew of it before 1818 is debated. A. Schopenhauer, Die Welt als Wille und Vorstellung II (1844); U. App, “Schopenhauer’s Initial Encounter with Indian Thought”, Schopenhauer-Jahrbuch (2006); SEP “Arthur Schopenhauer”
依据: AI 草稿
亚瑟·叔本华 › 1788–1860
埃德蒙德·胡塞尔
影响了
Husserl praised K. E. Neumann’s translation of the Buddha’s discourses in a short text of 1925; in the manuscript “Socrates – Buddha” (1926) he read the Buddha’s path as a transcendental turn akin to the phenomenological epoché. E. Husserl, “Über die Reden Gotamo Buddhos” (1925), Hua XXVII, pp. 125–126; “Sokrates – Buddha” (1926), ed. S. Luft, Husserl Studies 26 (2010)
依据: AI 草稿
埃德蒙德·胡塞尔 › 1859–1938
莫罕达斯·甘地
影响了 ✓
In London Gandhi read Edwin Arnold’s life of the Buddha, The Light of Asia, with even greater interest than the Gita, as he recalled in his Autobiography (1927–29). M. K. Gandhi, An Autobiography or The Story of My Experiments with Truth (1927–29); E. Arnold, The Light of Asia (1879)
依据: 亦见于 Wikidata · Wikidata
莫罕达斯·甘地 › 1869–1948
B. R. 安贝德卡尔
影响了 ✓
Ambedkar converted to Buddhism in 1956 and in The Buddha and His Dhamma (1957) read the Buddha’s teaching as a rational social ethic of equality against caste. B. R. Ambedkar, The Buddha and His Dhamma (1957); E. Zelliot, From Untouchable to Dalit (1992)
依据: 亦见于 Wikidata · Wikidata
B. R. 安贝德卡尔 › 1891–1956
显示全部 (11)收起
道元
影响了
Dōgen taught that seated meditation (zazen) is the practice in which Shakyamuni Buddha and the ancestors realised awakening and handed it on directly (Bendōwa, 1231). Dōgen, Bendōwa (1231), in Shōbōgenzō; SEP “Japanese Zen Buddhist Philosophy”
依据: AI 草稿
道元 › 1200–1253
何塞·巴斯孔塞洛斯
影响了
Vasconcelos’s Hindustani Studies (1920) presented Brahmanic thought, the Buddha and Buddhism, and yoga to Spanish-speaking readers as part of his search for a spiritual alternative to positivism. J. Vasconcelos, Estudios indostánicos (Madrid, 1920)
依据: AI 草稿
何塞·巴斯孔塞洛斯 › 1882–1959
卡尔·雅斯贝尔斯
影响了
Jaspers presented the Buddha, with Socrates, Confucius and Jesus, as one of the four “paradigmatic individuals” in The Great Philosophers (1957). K. Jaspers, Die großen Philosophen I (1957), “Die maßgebenden Menschen”
依据: AI 草稿
卡尔·雅斯贝尔斯 › 1883–1969
德里克·帕菲特
影响了
Parfit added an appendix “Buddha’s View” to Reasons and Persons (1984), quoting Buddhist texts to show that the Buddha had held the reductionist view of persons he defends. D. Parfit, Reasons and Persons (1984), Appendix J “Buddha’s View”
依据: AI 草稿
德里克·帕菲特 › 1942–2017
香农·瓦勒
影响了
Vallor drew on Buddhist ethics, beside Aristotelian and Confucian, for practices of moral attention and the extension of compassion in technological societies (Technology and the Virtues, 2016). S. Vallor, Technology and the Virtues: A Philosophical Guide to a Future Worth Wanting (2016)
依据: AI 草稿
香农·瓦勒 › 同时代
批评
受批评于 5
韩愈
受其批评
Han Yu attacked Buddhism as a foreign teaching that dissolves the bonds of ruler and subject, father and son (‘Memorial on the Buddha’s Bone’, 819; ‘Yuan Dao’). Han Yu, Lun Fogu biao (819); Yuan Dao; C. Hartman, Han Yü and the T’ang Search for Unity, 1986
依据: AI 草稿
韩愈 › 768–824
张载
受其批评
Zhang Zai rejected the Buddhist view of the world as illusion and emptiness: all things are real condensations and dispersals of qi (Zhengmeng, 1076). Zhang Zai, Zhengmeng (1076); W.-t. Chan, A Source Book in Chinese Philosophy, 1963
依据: AI 草稿
张载 › 1020–1077
朱熹
受其批评
Zhu Xi criticised Buddhism for taking human nature and principle to be empty and for abandoning family and social duties (Zhuzi yulei 126). Zhu Xi, Zhuzi yulei, juan 126; W.-t. Chan, A Source Book in Chinese Philosophy, 1963
依据: AI 草稿
朱熹 › 1130–1200
格奥尔格·威廉·弗里德里希·黑格尔
受其批评
In his Lectures on the Philosophy of Religion Hegel treated Buddhism as the “religion of being-within-self”, whose principle is nothingness – a stage of spirit he placed below the religions of freedom. Hegel, Vorlesungen über die Philosophie der Religion (1824, 1827), Part II, “Die Religion des Insichseins”
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
弗里德里希·尼采
受其批评
Nietzsche judged Buddhism more realistic than Christianity but, like it, a religion of decadence for a weary humanity seeking release from suffering (The Antichrist, 1888, §§20–23). F. Nietzsche, Der Antichrist (1888), §§20–23
依据: AI 草稿
弗里德里希·尼采 › 1844–1900
批评了 1
大雄（筏驮摩那）
批评了
In the Pali Canon the Buddha rejects the Jain teaching of Nigantha Nataputta (Mahavira) that past karma is burnt off by austerities, putting intention first. Majjhima Nikāya 14 (Cūḷadukkhakkhandha), 56 (Upāli), 101 (Devadaha)
依据: AI 草稿
大雄（筏驮摩那） › 约公元前500—前425年年 · 相传 公元前599—前527年
作品
- 约公元前400年年经藏
流传下来的佛陀说法，论苦、无我与解脱。
立场
The Buddha’s teaching starts from the experience of suffering (dukkha) and is summed up in the Four Noble Truths: life is marked by suffering; suffering arises from craving; it can cease; and the way to its cessation is the Noble Eightfold Path of right view, conduct and meditation. Everything is impermanent and arises in dependence on conditions. There is no lasting self (anatta): a person is a stream of changing physical and mental processes. Liberation, nirvana, is the extinction of greed, hatred and delusion. Rejecting both sensual indulgence and harsh asceticism, he taught a “middle way” that spread across Asia.
生平与背景
Siddhartha Gautama was born into the Shakya clan at Lumbini, at the foot of the Himalayas; his dates are disputed. Theravada tradition gives 624–544 BCE, older Western scholarship 563–483 BCE; many scholars now place his death around 400 BCE. After a sheltered youth he left home, practised severe asceticism and then attained awakening (bodhi) through meditation at Bodh Gaya. For some forty-five years he taught as a wandering monk in northern India.
其他主要作品
- Discourses (Sutta Pitaka, oral teachings, written down c. 1st century BCE)
出现在
- 旅程 ‘亚洲与欧洲的对话’ · 第 2 站，共 11 站
- 旅程 ‘印度思想的诸条道路’ · 第 2 站，共 9 站
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