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星雲大師僧團制度建立之研究=A Study of the Establishment of Venerable Master Hsing Yun’s Monastery System |
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陳均柔 (撰)=Chen, Chun-Rou (compose)
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| Date | 2021 |
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| Pages | 135 |
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| Publisher | 南華大學 |
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| Publisher Url |
https://web.nhu.edu.tw/
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| Location | 嘉義縣, 臺灣 [Chia-i hsien, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 南華大學 |
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| Department | 宗教學研究所 |
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| Advisor | 闞正宗、釋覺明 |
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| Publication year | 109 |
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| Keyword | 星雲大師=Venerable Master Hsing Yun; 僧團制度=Monastery System; 佛光山=Fo Guang Shan |
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| Abstract | 1949年初到臺灣的星雲大師在四處掛單的歲月中，觀察到社會大眾不只對佛教僧眾存有清修自了、消極的形象概念之外，更發現臺灣寺院不強調制度的落實，佛教徒更不知道組織的重要性，僧信二眾如同一盤散沙，無法達到弘法效益。為了建立正信的佛教觀念，駐錫在宜蘭雷音寺弘法時，透過成立不同性質及不同年齡層的社團組織，將念佛會信眾以組織分層負責帶領的方法，逐漸開展各種新穎的弘法方式，以不同面貌開啟了宜蘭地區學佛的風氣，甚至影響了臺灣佛教的發展。然而這些革新運動以及弘揚人間佛教的理念，都是在尚未成立僧團的情況下帶著青年及信徒所展開的弘法模式，可說星雲大師在宜蘭弘法的這段時期，已開始逐漸勾勒佛光山僧團組織系統架構，更是落實人間佛教理念的奠基期。
1963成立僧團後，本著為佛教培養僧伽人才的堅持，在壽山寺創辦佛學院乃至開闢了佛光山，起初只設立佛教學院，但後來基於佛教發展的需要，除了安僧辦道以外，開始創辦各種佛教事業。在面對當今社會環境，佛教若想要保有傳教的能量，對於傳統的戒律及清規，應隨著不同的時間、空間、時代的發展轉化為適應現代的意涵及可行性。
星雲大師奠基在嚴謹的佛教傳統思想教育之下，融通了人間佛教新思想，發展出了屬於星雲模式的教產、教理、教制的改革運動，在教產上，力求自謀發展，創辦生產事業，如創辦學校、辦醫院，出版圖書、雜誌等不僅維持教團本身生存，也帶動社會國家繁榮。在教理上，僧信二眾的弘法人才培養，僧眾透過佛光山叢林學院繼承禪門傳統的僧伽生活教育學習，養成一個出家人的僧格，建立正確的宗門思想。信眾則培養檀講師共同參與弘法佈教，僧信二眾皆為復興佛教而努力，共同向造福人類大道邁進。從教制上來說，藉由發展僧才教育為理論指導，以對應新世紀的社會潮流去制定僧團中的規約與制度做為實踐基礎。
In 1949, Venerable Master Hsing Yun (hereafter Venerable Master) had just arrived in Taiwan. During those years of requesting for lodging at different temples, he observed that Buddhist monastics were viewed by the public as detached, self-liberating, and passive; he further observed that Buddhist temples in Taiwan were not systemized and that most Buddhists lack the concept of organization. Thus, both Buddhist laity and monastics were unable to effectively propagate the Dharma. In order to establish right faith in Buddhism, Venerable Master initiated various types of clubs for different age groups during his stay at Leiyin Temple in Yilan, Taiwan. He instituted organization and stratification into the Yilan Chanting Association and placed leadership and responsibility into the hands of devotees, which led to the development of new and innovative methods of Dharma propagation. A diverse environment for learning Buddhism in Yilan was thus created and this greatly influenced the development of Buddhism in Taiwan. These innovative activities as well as the propagation of Humanistic Buddhism were all modes of Dharma propagation that Venerable Master invented while in Yilan, prior to the formal establishment of a Buddhist sangha. It can be said that the systematic structure of the Fo Guang Shan Sangha was outlined and the foundation for Humanistic Buddhism was laid during this time.
Having instituted a formal sangha and determined to carry out the ideal of “fostering talents for Buddhism,” Venerable Master established the Shoushan Buddhist College and furthermore founded Fo Guang Shan—a monastery which began as a Buddhist college but later on turned into the starting place of many Buddhist enterprises that contributed to the development of Buddhism. In order to ensure its continuation in today’s society, the institution of Buddhism must be able to adapt its precepts and pure regulations to the temporal, spatial, and generational contexts of the modern world. On the basis of traditional Buddhist monastic education, Venerable Master innovated the new philosophy of Humanistic Buddhism and revolutionized three important aspects of Buddhism—temple assets, doctrinal lineage, and sangha regulations. In terms of temple assets, Fo Guang Shan actualizes self-sufficiency through the establishment of various enterprises, such as schools, hospitals, and publishing houses; not only do these undertakings ensure the survival of the sangha, but also contribute to the nation’s prosperity. Moreover, doctrinal lineage is continued through fostering both lay and monastic Dharma propagators. Monastics undergo an education typical of a traditional Chan (禪) monastery at Fo Guang Shan Tsung Lin University, which builds one’s monastic character and establishes correct understanding of Buddha’s Light Philosophy (宗門思想). Lay devotees, on the other hand, are able to become Lay Dharma Lecturers and teach the Dharma. In this way, the communities of monastic and lay join forces to revitalize Buddhism and increase the wellbeing and happiness of society. Furthermore, sangha regulations adhere to the direction of “developing monastic education” and are executed on the basis of “designing rules and regulations suitable |
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| Table of contents | 摘要 I
Abstract II
目錄 IV
圖目錄 VI
表目錄 VII
第一章 緒論 1
第一節 研究動機與目的 1
第二節 研究範圍及方法 4
第三節 文獻回顧與章節安排 6
第二章 臺灣僧團組織制度的建立 13
第一節 從佛陀僧團制度到中國叢林制度 13
第二節 晚清民國中國佛教僧團制度的改革 19
第三節 民國江蘇重要寺院之叢林制度 26
第四節 戰後臺灣佛教僧團的發展 37
第五節 小結 45
第三章 佛光山僧團組織制度的形成與發展 47
第一節 雷音寺、壽山寺僧團組織初建期（1953-1966） 48
第二節 佛光山寺僧團組織發展期（1967-2005） 57
第三節 佛光山寺僧團組織確立期（2006-迄今） 66
第四節 小結 68
第四章、佛光山僧團組織制度的宗門思想及開創的時代意義 72
第一節 繼承傳統樹立宗風 74
第二節 實踐基礎上的制度創新 81
第三節 制度體現的平等性 90
第四節 組織建設的國際化 93
第五節 小結 98
第五章、結論 102
參考書目 107
附錄一、臺灣佛學院院規 114
附錄二、佛光山行政組織表 115
附錄三、佛光山組織制度建設表 119
附錄四、焦山佛學院組織系統表 136
附錄五、焦山佛學院行政組織大綱 137
附錄六、焦山佛學院教育方針表 138
附錄七、焦山佛學院-學僧生產工藝部概況 139
圖目錄
圖 一：雷音寺組織 50
圖 二：壽山寺組織 53
圖 三：第一期佛光山寺組織 58
圖 四：第二期佛光山組織 61
圖 五：中國佛教研究院組織 86
表目錄
表一：《金山江天禪寺規約》門修持與佛光叢林學院生活行事對照表 一：《金山江天禪寺規約》門修持與佛光叢林學院生活行事對照75
表 二：佛光山叢林學院與焦對照 83
表 三：叢林大學科明細 85 |
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| Hits | 260 |
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| Created date | 2021.11.09 |
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| Modified date | 2023.01.09 |
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