一行禪師=Thich Nhat Hanh; 星雲法師=Hsing Yun; 入世佛教=Engaged Buddhism; 人間佛教=Buddhism for the Human World
摘要
本論文以一行禪師 「入世佛教」思想 (越文：Nhan gian Phat giao／Dao Phat di vao cuoc doi)與星雲法師「人間佛教」思想 Humanistic Buddhism ( Buddhism for the Human Realm; Renjian Fojiao)做對比的研究主題。一行禪師（生於1926）創立了The Order of Interbeing（越文：Tiep Hien；中文：相即），是國際佛教組織，總部設在梅村國際僧伽（法國）禪修中心，使禪修中心成為西方「入世佛教」的實踐團體。星雲法師（生於1927）創立佛光山國際組織，總部設在台灣（高雄），使佛光山成為「人間佛教」的實踐團體。 他們兩位早期深受太虛大師（1889－1947）佛教改革思想的影響，太虛大師提倡「人生佛教」，其特質著重於回應時代、契合時機、以人為本，強調人生現世的改善，在積極方面，建設人生；在消極方面，針對當時「鬼的佛教」和「死的佛教」的偏謬信解提出改革（亦即大乘佛教的目標：自利利他）。 這兩位都是非自願移民（一行禪師從越南到法國，星雲法師從中國到台灣）分別建立跨國的宗教團體。「入世佛教」思想在西方和東南亞國家廣為流傳，而「人間佛教」也成為台灣目前佛教界很受歡迎的思想。 本論文主要探討「入世佛教」與「人間佛教」的思想特質，分別為人間性、生活性、利他性、喜樂性、現代性、普濟性。由此六項特質開展出佛教現代化的新風貌，以回歸釋迦牟尼佛教化的本懷。「入世佛教」與「人間佛教」確有相似的涵義，只是各人所用的表述不同，這樣的思想特質增添台灣與越南、西方佛教的新頁。
This thesis compares and contrasts the “Engaged Buddhism” (Vt. Nhan gian Phat giao, Dao Phat di vao cuoc doi) of Thich Nhat Hanh with the “Humanistic Buddhism” (aka “Buddhism for the Human Realm”; Ch. 人間佛教, Renjian Fojiao) of Hsing Yun. Ven. Nhat Hanh (一行，b. 1926) is the founder of the Order of Interbeing (Vt. Tiep Hien. Ch. 相即), an international Buddhist organization headquartered in Plum Village International Sangha (a retreat center in France), and comprised of both sangha and laypeople. Ven. Hsing Yun (星雲, b. 1927) is the founding abbot of Fo Guang Shan (佛光山, Buddha Light Mountain), a Buddhist monastery / international organization headquartered in Kaoxiong, Taiwan. Both identify with the reforms of Master Taixu (太虛, 1889-1947) who, as a means of adapting Buddhism to the modern world, deemphasized funereal ritual in favor of a renewed concern for the living (in accordance with the Mahayana goal of salvation for all sentient beings). Both are involuntary migrants (Nhat Hanh from Vietnam to France, Hsing Yun from China to Taiwan) who have established transnational religious organizations. “Humanistic Buddhism” has become very influential in Taiwan (in part because of other Buddhist teachers), while “Engaged Buddhism” has found adherents in some Western and Asian countries. This thesis argues that “Engaged Buddhism” and “Humanistic Buddhism” have a similar meaning. Attention will also be given to the history of Buddhist reform movements in China and Viet nam, as well as the teachings of Sakyamuni Buddha according to canonical texts.
