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遠去的菩薩身影：論清代的馬來亞漢傳佛教=The Fading Bodhisatvas: A Discussion on Malaysian Chinese Buddhism during the Qing Dynasty |
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| 著者 |
王琛發 (著)=Ong, Seng Huat (au.)
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| 掲載誌 |
回顧與前瞻馬來西亞佛教：第一屆馬來西亞佛教國際研討會論文集=Retrospective and Perspective of Malaysian Buddhism: Proceeding of the 1st International Conference on Malaysian Buddhism
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| 出版年月日 | 2010.11 |
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| ページ | 47 - 76 |
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| 出版者 | 馬來西亞佛教學術研究會=Buddhist Research Society of Malaysia |
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| 出版サイト |
http://www.brsm.org.my
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| 出版地 | Petaling Jaya, Selangor, Malaysia [八打靈再也, 雪蘭莪州, 馬來西亞] |
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| 資料の種類 | 會議論文=Proceeding Article |
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| 言語 | 中文=Chinese |
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| 抄録 | 自明末清初以來，最早在馬六甲生活的漢傳佛教僧眾，都是冒著海禁之險，投身在化外之民斬荊辟棘的異域，照料開荒民眾的生死大事。他們一代接一代，經歷兩百余年艱苦變遷，從寄居在義冢接受地區民眾及海商船主集資供養香資，到發展出僧侶承包地方香火廟宇自負虧盈的寶燭傌制度，都是對於地方具體環境限制的回應，確保了漢傳佛教在南洋華人墾荒的地區繼續流傳；到15年方才有妙蓮禪師等僧眾奔走鄰近超過10個市鎮，籌款建成南洋第一間佛寺「極樂寺」。即使是在104年清廷「敕賜」極樂寺以後，法師們在南洋接引眾生也還是必須考慮南洋信眾的生活方式以及教育程度。
今日回顧清代在馬來亞弘法的漢傳佛教僧侶，他們多數人默默無名，其中有不少修行深厚，但著作稀少的例子。這些法師為了隨順文盲眾多的墾荒社會，從趕經懺到提出開辦佛教公司興辦實業，甚至有耍雜技和開動物園的，無所不為，俱是為了能深入民間廣說妙法、建立漢傳佛教在地方上的經濟實力和社會影響，其貢獻實不能以成敗評價。後人可以為他們結論：「菩薩心腸是不能以著作等身評價的」。
Since the late Ming and early Qing dynasties, the early Chinese Buddhist Sangha members living in Malacce were those who risked their lives by breaking the rule of forbidding travelling overseas and ventured into harsh and align lands to look after the life-and-death matter of early explorers. They went through about 200 years of hardship and changes, from living in cemeteries and accepting offerings from locals and ship merchants, to eventually contracting local temples and responsible for the profit and loss of these temples. This in fact was a response to the constrains of local environment to ensure the continuity of Chinese Buddhism in the largely unexplored land. It was as late as 1895 that Ven. Miao Lian and other monks went round more than 170 towns and villages to raise fund to build the first Buddhist temple in the Nanyang – The Kek Lok Si. Even after the investiture of the Kek Lok Si in 1904 by the Qing dynasty, monks who propagated the Dhamma in Nanyang always had to take into consideration the life style and educational standard of the devotees living in Nanyang then. When we reflect on the Chinese Sangha members doing Dhamma propagation during this period, we would realize that most of them are unknown, with many of them very well cultivated but had produced little written works. To cater to the illiterate society at the time, these Sangha members had to get involved in chanting, setting up companies to invest in properties, and even playing acrobatic tricks and running zoos. They did almost everything so that they could get into the hearts of the masses, and established the financial strength and social influence of Chinese Buddhism in the local environment. Their contribution cannot be underestimated. Later people may make a conclusion for them thus, “The hearts of Boddhisatvas cannot be judged by the books written.” |
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| 目次 | 一、緒言:尋找遠去的菩薩身影 47
二、最早南下馬來亞的清朝僧人：寄身義塚依賴地方集資供養 48
三、19世紀中葉本土漢僧的局限：戒律松散與香資制度的變質 54
四、南下承包寶燭傌的僧眾：依托各地香火廟的弘法因緣 58
五、晚清政府對南洋佛教的最後貢獻：禦賜《龍藏經》興起的教化認同 65
六、余論：菩薩心腸不應以著作等身評價 72 |
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| ISBN | 9789671009109 |
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| ヒット数 | 98 |
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| 作成日 | 2023.11.29 |
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| 更新日期 | 2023.11.29 |
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