초록
「冤」之意識與概念在東亞國家之中具有普遍性和重要性, 並成為在後世漢人文化中反覆出現的文化符號。在當代的東亞國家之中, 新宗教如何解釋「冤」的觀念以及如何面對其所帶來的天災人禍, 反映了東亞國家的共同處境及各自的歷史背景。本文在東亞近代的歷史脈絡之下, 討論臺灣的唯心聖教與韓國的大巡真理會對「冤」的概念, 一者為「解冤利他」, 另一者為「解冤相生」, 以及兩者於現代社會落實之解冤實踐。唯心聖教以宗教法儀作為解除中華三祖—黃帝, 炎帝, 蚩尤戰爭之冤做為世界和平的前提, 以「易經風水」穩定當代資本社會的人類生活 ; 而韓國的大巡真理會則認為必需以「天地公事」來進行三界審判, 地氣統一, 達到宇宙的能量平衡, 並且在當代社會發展成為三大慈善事業。兩者諸多觀念相同, 詮釋與作法各異, 展現「解冤」思想在東亞新宗教的現代化的進程中特色與意義。
Awareness of grievances and the concept of "grievances (冤)" itself are both universal and essential among East Asian countries. Grievances have become a cultural symbol that has repeatedly appeared in the Han culture of later generations. The way new religious groups interpret "grievances" and face disasters, which are seen as having been brought by grievances, reflects the circumstances and historical backgrounds that Eastern nations hold in common. This paper aims to discuss the concept of "grievances" in Taiwan's Weixin Shengjiao and Korea's Daesoon Jinrihoe, which are represented doctrinally as "The Resolution of Grievances and Altruism" (in Weixin Shengjiao) and "The Resolution of Grievances for Mutual Beneficence" (in Daesoon Jinrihoe). How these two tenets are fulfilled in modern society will likewise be examined. Weixin Shengjiao takes solving the hatred among the Three Ancestors as a premise for achieving world peace and commits to stabilizing people's lives amid the capitalistic design of modern society. Daesoon Jinrihoe deems the "Reordering Works" to be the only way to unify the earthly energies to achieve balance in the universe. They also developed the "Three Major Works" to contribute to modern society. These two new religious orders share many similarities, but are distinct in their interpretations and practices. Both orders demonstrate the features and meaning of "Solving Grievances" as it relates to the process of modernization in East Asia.