儒佛果报观异同之比较——兼谈佛教的本土化  

Comparison the Cause-Effect Retribution Standpoints between Buddhist and Confucianism——An Essay on Buddhist Localization in China

作　　者：赵春娥[1] 

机构地区：[1]青海师范大学,青海西宁810008

出　　处：《青海民族研究》2008年第3期79-83,共5页Qinghai Journal of Ethnology

摘　　要：因果报应的观念是佛教人生观、伦理观的思想基础。佛教传入之前,中国已经存在报应观念,尽管佛教和儒家善恶报应观旨归相同,但是二者在善恶标准、主体承担、实现动力、实现过程和形式上存在明显差异。到汉魏以后,佛教的果报观随着其本土化过程的实现和儒家文化相融合,并在现实层面产生影响,为民众普遍接受,成为善恶行事的标准。作为一种观念,果报观由最初的简约状态发展到明代成为具有相当影响的民众信仰,成为了中国文化的组成部分,佛教也最终在中国生根发展。Cause-Effect Retribution forms one of thought foundations of Buddhist life philosophy and ethics. Before Buddhist entry, the idea of Cause-Effect Retribution had existed in China. Although Buddhist and Confucianism aim the same, there are still obvious differences for them both in criteria for good and evil, body undertaking, realization dynamic and its process, forms as well. After the Hanwei dynasty, Buddhist Cause-Effect Retribution standpoint caused influence in mass llfe and became popular as a criterion for good and evil in the course of its localization and mixture with Confucianism culture. With its development from a simple status in the beginning to popular belief with great influence after the Ming dynasty, Buddhism had merged into the Chinese culture, rooted and boomed in China.

关 键 词：佛教 儒家 果报观 本土化 

分 类 号：B94[哲学宗教—宗教学]