世界上多數宗教會根據各個不同的生命倫理觀而制定戒律，戒律於是為宗教體制內的法律。佛教的比丘、比丘尼需遵守佛陀所制定的戒律；而戒律的制定，除了增進出家人修行的幫助外，更對正法久住提供了關鍵的因素。所謂「僧依戒住，僧住則法住」，強調了戒律對於僧團及佛法永存之重要性。然而，不可忽視的是，佛教戒律是二千多年前於印度所制定的法規制度，與當 今的時空背景、地域環境，有非常大的不同，最初所能遵守的規範戒條，並不見得適用於當今風俗民情。 因此，本文根據第一手跨區域於曼谷、仰光和曼德勒田野調查的實證研究，欲探討當代泰國和緬甸已在地扎根之大乘漢傳佛教寺院進行扎實而詳細的民族誌調查，檢視大乘漢傳佛教在南傳佛教國家之戒律實踐模式為何？ 緬甸、泰國宗教主流為南傳上座部佛教，其佛寺和僧侶在緬、泰當地都占有特別重要的地位和影響。換言之，大乘漢傳僧團機構在泰緬實屬宗教弱勢群體。由於南傳上座部居士信眾重視出家僧眾之持戒修行生活，加上泰、緬不同的政經發展及對華族政策， 於是欲探討海外華僧在南傳上座部佛教之宗教社會背景的戒律實踐層面，是否受當地影響，進而採取入境隨俗在地化的適應與調整，以期獲得南傳僧人與信徒之宗教認可與支持。 本研究欲打破傳統「漢傳佛教」和「東南亞佛教」的藩籬。學術界對漢傳佛教的研究琳瑯滿目，但多數視角僅著重於其在台灣和中國大陸之地域範圍。反之，幾位學者（如 McDaniel 2010; Hansen 2014; Chia 2020）則呼籲 學術界在研究東南亞佛教時，不能僅限於關注南傳上座部佛教（ Theravada Buddhism）。此研究項目在一定程度上 是對上述這些呼籲作出回應，本文宗旨將東南亞納入漢傳佛教研究領域，將漢傳佛教帶入東南亞研究中，開闢了一條新的研究路徑。此研究重要性在於它的觀察角度，讓人們得以一窺這個過去鮮少有人研究、關於邊緣化少數群體宗教生活之戒律實踐議題。 Mahāyāna and Theravāda are Buddhism’s two major traditions, and share the same fundamental teachings. However, there are long-term disputes between the two, touching on doctrine, religious practices, and the ultimate goal, among other matters. Theravāda has often been termed the “vehicle of the hearers” by Mahāyāna Buddhists, to reflect the role of the Buddha’s early followers who sought to become Arhats (those who have achieved nirvana) through hearing and practising his teachings. In the eyes of Mahāyāna practitioners, disciples from the vehicle of the hearers are narrowly focused on individual salvation, as opposed to the path of the bodhisattva, which aims at all beings’ liberation. On the other hand, Theravāda Buddhists typically hold strong views of their religious identity, taking their own traditions to be “Orthodox Buddhism” and suspecting that various aspects of the Mahāyāna tradition lack authenticity. In the past few decades, however, globalization has brought about transnational flows of people and cultures via immigration and commerce. Inevitably, the different Buddhist traditions have passed beyond their historical geographic boundaries; and this has resulted in more cultural exchange events and religious activities that have potentially involved cross-traditional monastic dialogue and collaboration between Mahāyāna and Theravāda practitioners, both in Buddhist propagation and in social contribution. This strand of the paper will explore Chinese Mahāyāna Buddhists’ modes of observing precepts in Theravāda countries, such as Thailand and Myanmar. In particular, in light of the fact that Chinese Mahāyāna Buddhists’greater flexibility in rule observance has been harshly judged by monastics and/or laypeople in these countries, I will explore how Thai and Burmese Mahāyāna Buddhists’ observance of certain rules have been adapted to or reshaped by indigenous traditions and customs, as well as whether such changes are being driven by the need to win local public recognition and support for the Mahāyāna minority. This cross-regional and cross-traditional research will facilitate comparison of the interpretation and practice of vinaya between Taiwan and Southeast Asia, as well as a clearer understanding of the processes of transmission and evolution of Mahāyāna Buddhism more generally.
