 |
|
| 因材施教與教學上的人我分際－－以《論語》、《阿含經》和《大般若經》為根據=Teaching in Accordance with the Students' Aptitudes and the Distinction between Oneself and Others according to "the Analects of Confucius", "the Aagamas", and "the Sutras of the Perfection of Wisdom" | ||
| 作者 | 蔡耀明=Tsai, Yao-ming |
|---|---|
| 出處題名 | 佛學研究中心學報=Journal of the Center for Buddhist Studies |
| 卷期 | n.5 |
| 出版日期 | 2000.07 |
| 頁次 | 37 - 78 |
| 出版者 | 國立臺灣大學佛學研究中心=The Center for Buddhist Studies, National Taiwan University |
| 出版者網址 | http://homepage.ntu.edu.tw/~ntucbs/ |
| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 中文=Chinese |
| 附註項 | 作者單位：華梵大學東方人文思想研究所 |
| 關鍵詞 | 教育=Education; 因材施教; 人我分際=Self-other difference; 論語=Analects of Confucius; 阿含經=Aagama; 大般若經=Sutras of the Perfection of Wisdom; Mahayana |
| 摘要 | 因材施教可以說是儒家特別是孔子的教學方法最為人所津津樂道的特色之一。這個特色強調的是以求學者個別的差異做為教學考量的核心所在，藉以確保教學的成效能落實到個別的求學者身上。一言以蔽之，若非適合求學者的需要並且在實際可潤澤求學者的身心，任何冠冕堂皇的教育理念終將落空。佛陀教法的創立與孔子所開啟的一代教學，都有賴於各自相當不同的外在環境與內在條件。以審慎的態度而論，在種種內外環境與條件得以仔細爬梳前，不僅很難且也沒必要率爾就二位歷史人物的教學目標與教學內容論其會通。然而，論及因材施教，這顯然並非孔子或儒家的專利；現存的佛教經典，包括《阿含經》、《大般若經》，亦在在顯露出因材施教的精神與操作典範。吾人若能扣緊因材施教觀，至少在人我分際的教學設計上可以見出中印這二位人物有其共通處，亦皆顯現大家風範。本文即基於如是體認，首先，就一般國人比較熟悉的孔子的因材施教整理其要點，並且述說其蘊含的精神歸趣與可能的侷限；接著，論陳《阿含經》透顯的因材施教，藉以點出中印傳統上二大教學體系至少在重視求學者個別的差異上有它異曲同工處，此或可引為吾人今日教學設計上的深度啟發；第三、以《大般若經》為根據，指出菩薩摩訶薩一方面趣向諸佛無上菩提，另一方面去成熟有情，有必要在車乘的取向上遵循教學上的人我分際，才有可能二方面皆恰如其分，各赴所宜，既得以遂行因材施教來充分照顧求學者在性向、意欲，或根器等方面的異質性，也得以分別成辦人我精神境界的提昇。 This study develops an integrative framework to understand two educational doctrines. One is the doctrine of teaching in accordance with the students' aptitudes, and the other, the distinction between oneself and others. Based on three texts, the Analects of Confucius, the Agamas, and the Sutras of the Perfection of Wisdom, this study brings together several different approaches to the analysis of these two educational doctrines, which are of great significance in enhancing our appreciation of what Confucius and the Buddha have "professed" as the principles of teaching. In elaborating the doctrine of the distinction between oneself and others, I have chosen as my case study the second meeting of the Sutras of the Perfection of Wisdom, a member of the larger genre of Mahayana scriptures known as Prajbaparamita and a text which, having been translated several times into Chinese, played an important role in the history of Mahayana Buddhism. It also survives in Sanskrit, together with important commentaries by Indian interpreters like Nagarjuna and Haribhadra. From analyses of examples from the Sutras of the Perfection of Wisdom, this study will draw some concluding general observations about the ways in which a Bodhisattva makes a distinction between oneself and others in spiritual development. While sticking himself/herself to Mahayana alone, a Bodhisattva provides others with the three vehicles. |
| 目次 | 一、《論語》的因材施教 39 (一)特色 39 (二)可能的限制 41 二、《阿含經》的因材施教 45 (一)因材施教得以推展的先在條件 46 (二)因材施教的例示 50 三、《大般若經》在教學上的人我分際 53 (一)菩薩摩訶薩的修學在人我分際課題上的特色 54 (二)菩薩摩訶薩走自己要走的道路 56 (二－1)目的地的定奪 57 (二－2)操作主體的確立 62 (二－3)操作的動力、內容，與理則 66 (三)菩薩摩訶薩隨順帶領有情走適合有情走的道路 70 四、結語 76 |
| ISSN | 10271112 (P) |
| 點閱次數 | 3103 |
| 建檔日期 | 2000.07.17; 2002.03.05 |
| 更新日期 | 2017.06.29 |
建議您使用 Chrome, Firefox, Safari(Mac) 瀏覽器能獲得較好的檢索效果，IE不支援本檢索系統。
