曾景來的佛教思想系譜：以忽滑谷快天與井上圓了的哲思為線索之研究

The Genealogy of Zeng Jinglai’s Buddhist Philosophy: A Study Based on the Philosophical Insights of Kaiten Nukariya and Enryo Inoue

曾景來（1902-1977）可謂為20世紀初期至中期臺灣佛教思想的代表性人物之一，其宗教思想主要汲取於當時日本的佛學教育，學成返臺後便積極進行宗教批判，對20世紀中前期臺灣佛教思想的發展而言，極具意義。曾景來的宗教研究帶有強烈批判性格，並有唯心論、實證主義等特徵，這主要源自其日本教育之影響。他主張兩種佛陀觀，區分出歷史的人格佛與理想的非人格佛，並以唯心論解釋佛性問題，認為萬物同歸於宇宙的大靈，因此眾生本來即佛。此般兼融早期佛教與大乘佛學之論述，明顯承自其師忽滑谷快天（1867-1934）「佛陀人類論」及「宇宙的大精神」之主張。然而，相對於忽滑谷訴諸非人格佛的佛陀觀立場，曾景來更重視人格佛的自覺態度。此外，根據曾景來《臺灣宗教と迷信陋習》（1938）一書，可發現曾景來的研究方法與井上圓了（1858-1919）的《妖怪學講義》（1894）頗有雷同，皆根據破除迷信的立場，將妖怪起源歸結為迷誤，研究分類亦有重合。然而，曾景來著重於批判臺灣民間宗教缺乏超越性面向，而不如井上承認妖怪亦具正面價值。本文將透過曾景來思想特色的分析，嘗試論述20世紀初期到中期臺灣佛教的思想系譜。

Zeng Jinglai (1902-1977) can be considered one of the prominent figures in Taiwanese Buddhist philosophy during the early to mid-20th century. His religious philosophy was largely influenced by Buddhist education in Japan during that period. Upon returning to Taiwan after his studies, he engaged in active religious critique. His contributions are highly significant to the history of Buddhist philosophical development in Taiwan during the mid to early 20th century. Zeng’s religious research exhibits a strong critical nature, characterized by elements of idealism and positivism, largely influenced by his education in Japan. He advocated for two perspectives on Buddha, distinguishing between the historical personal Buddha and the ideal non-personal Buddha. Zeng explained the concept of Buddha nature using idealism, asserting that all things belong to the great spirit of the universe, and thus all living beings are originally Buddhas. This discourse, which blends Early Buddhism and Mahāyāna Buddhism, is clearly influenced by his teacher Kaiten Nukariya (1867-1934), who proposed the“theory that the Buddha is human”and the concept of“the great spirit of the universe.”However, in contrast to Nukariya’s position, which appeals to the concept of a non-personal Buddha, Zeng places greater emphasis on the self-awareness of the personal Buddha. Zeng’s research methods, as seen in his work Taiwan Religion and Superstition (1938), are similar to Enryo Inoue’s (1858-1919) Lectures on Mystery Studies (1894), in that both break superstitions and attribute the origin of monsters to misunderstanding. Their research classifications also overlap. However, Zeng focused on criticizing the lack of transcendent aspects of folk religions in Taiwan, while Inoue acknowledged the positive values of monsters. This article aims to delineate a genealogy of Taiwanese Buddhist philosophy spanning the early to mid-20th century by examining the distinctive features of Zeng Jinglai’s philosophical perspective.