|
|
|
 |
|
|
|
|
|
|
1900年至1966年中國佛學院教育之興起=The Rise of Buddhist Seminary Education in China, 1900-1966 |
|
|
|
| Author |
顧立德 (著)=Gildow, Douglas (au.)
|
|---|
| Source |
第二屆近現代漢傳佛教論壇
|
|---|
| Date | 2016 |
|---|
| Publisher | 財團法人聖嚴教育基金會 |
|---|
| Content type | 會議論文=Proceeding Article |
|---|
| Language | 中文=Chinese |
|---|
| Abstract | 本文討論民國早期到文革之前(1912 1965) 期間，由於新的體制--佛學院的形成，轉換了中國佛教以寺院為中心的僧伽教育，至今仍產生的深遠影響。研究發現，此時段的僧伽教育發展，顯示佛教與世俗(特別是政府)目標並存的複雜現象。從制度的方面來看，佛學院把佛教現代化，在於寺院裡的僧伽接受到新式，類似西方世俗學院的教育。
從教義上來說，佛學院遠比一般學校來得保守。一方面，佛學院比一般傳統講堂，學戒堂，還有禪堂所講授的課程來得多元化，因為除了佛學之外，還教授其他學科。然而另一方面來說，佛學院基本上謹守佛經的權威，與世俗的想法大異逕庭。相對於儒教以經文為主的傳統，到清朝末年時幾已崩壞；中國佛教的經文傳統，仍維護良好。絕大多數的佛學院尊崇佛經的威權性，某些較為激進的大和尚，僅認為某些傳統經文與注釋的評估與重視度值得商榷 。
最後一點，本研究認為日本對於中國佛學院的僧伽教育影響之鉅，或許一直受到忽略。眾所周知，日本的政策及先例對於中國第一批佛學院有影響。此外，一般公認北京的中國佛學院，基本上是中國文革後建立的佛學院之藍本。本研究認為中國佛學院本身，不但來自早期日本佔領北京時期(1937-1945)的佛教學院，更是由中國和日本共任學院理監事，共同管理的一間佛學院。
This paper argues that during the Republican (1912-1949) and early Maoist (1949-1965) periods, a new institution, the Buddhist seminary (foxueyuan 佛學院 ), initiated a profound and still ongoing transformation of Chinese Buddhism centered on the education of monastics. The paper further shows that the development of seminary education in these periods reflected a complex mixture of Buddhist and secular (particularly state) goals. Institutionally, seminaries “modernized” Buddhism in the sense that they made education for monastics more similar to the education students received in the new, Western style secular schools.
Doctrinally, seminaries were far more conservative. On the one hand, they taught a broader range of subjects, both within and beyond Buddhism, than had been taught in traditional monastic training institutions such as the lecture hall (jiangtang 講堂 ), vinaya hall (xuejietang 學戒堂 ), or meditation hall (chantang 禪堂 ). Yet on the other hand, and unlike emerging secular disciplines, seminaries were fundamentally committed to the sacred authority of scriptures. Thus unlike Confucianism, which as a scriptural system had largely collapsed by the end of the Qing, Chinese Buddhism remained intact as a scriptural system. Virtually all monastic seminary leaders defended the sacred authority of Buddhist scriptures, with progressive leaders simply arguing for a revised assessment of the relative ranking of various traditional scriptures and commentaries.
Finally, this paper suggests that Japanese influence on the modernization of Chinese Buddhist seminary education may be even greater than is commonly recognized. It is already well known that Japanese policies and precedents influenced the first Chinese Buddhist schools. It is also widely recognized that the Chines e Buddhist Seminary (zhongguo foxueyuan 中國佛學院 ) in Beijing became the model for many of the seminaries established after 1979. This paper suggests that the Chinese Buddhist Seminary itself was partially modelled on an earlier Buddhist academy established in Japanese occupied Beijing and with a joint Chinese and Japanese board of directors. |
|---|
| Hits | 223 |
|---|
| Created date | 2020.01.20 |
|---|
| Modified date | 2023.12.18 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
