|
|
|
 |
|
|
|
|
|
|
返本開新：論佛光山教團的「四大宗旨」=Tradition and Innovation:A Discussion of the Four Main Objectives of Fo Guang Shan Buddhist Order |
|
|
|
| Author |
林佳瑩 (撰)=釋知如 (compose)
|
|---|
| Date | 2017 |
|---|
| Pages | 130 |
|---|
| Publisher | 佛光大學 |
|---|
| Publisher Url |
https://website.fgu.edu.tw/
|
|---|
| Location | 宜蘭縣, 臺灣 [I-lan hsien, Taiwan] |
|---|
| Content type | 博碩士論文=Thesis and Dissertation |
|---|
| Language | 中文=Chinese |
|---|
| Degree | master |
|---|
| Institution | 佛光大學 |
|---|
| Department | 佛教學系 |
|---|
| Advisor | 萬金川 |
|---|
| Publication year | 105 |
|---|
| Keyword | 返本開新=Tradition and Innovation; 佛光山教團=Fo Guang Shan Buddhist Order; 四大宗旨=Four Main Objectives; 人間佛教=Humanistic Buddhism; 星雲大師=Venerable Master Hsing Yun |
|---|
| Abstract | 在漢傳佛教脈絡之下孕育而生的「人間佛教」，在當代能夠盛行於台灣，與其平易近人的弘法型態有密切的關係。尤其「人間佛教」的事業豐富多元，寺院也多位於繁華的大都市，僧侶往往基於弘法的需要而必須親身融入現代都會。他們不但生活在塵俗之間，以其笑臉來接引大眾，以其親切來服務信徒，從而拉近了僧俗之間的距離。甚至在弘法過程中經常會運用現代化的設備，搭配聲光效果、舞台演出等嶄新的方式呈現，以期吸引眾人的目光。
然而，「人間佛教」如此通俗、新穎的弘化方式雖然容易讓人接受，卻也有部分人們對於它的認識存有許多疑慮和紛爭。其中包含人們對寺院與僧侶的印象似乎仍停留在青燈伴古佛、刻苦清修的古舊階段，總以為僧侶只有出世的修行生活，因此對於現代社會裡僧侶和寺院所展現的形象難以遽然接受。再者，人們也往往認為宗教是崇高、神聖的，與世俗應保持一定的距離。但是「人間佛教」入世、活潑的型態，似乎是打破了「神聖」與「世俗」的界線，進而產生庸俗化、商業化、只重視世俗活動等種種的誤解。
事實上，這種藉由佛教事業為平台，又融入世俗生活的弘法利生模式，看似創新的面貌，其實是立基於中國佛教傳統而開展出來的。當吾人深入了解佛教在中國的傳播歷程，便可探知「人間佛教」的各種創新其實並非憑空創造，而是有本有源，有所依據的。因為中古的寺院和僧侶原本就與世俗社會保持著密切的互動，不但寺院位於都市或交通要道，寺院更發揮了文化、教育、慈善、驛站、娛樂、市集等功能，再進一步考察中國的文學、藝術、衣、食、住、行等各個面向，更會發現無一不有佛教影響的痕跡。
基於上述緣由，本文以提倡「人間佛教」為主，且規模較大的佛光山教團為研究對象，以該教團「四大宗旨」──「以文化弘揚佛法，以教育培養人才，以慈善福利社會，以共修淨化人心」的實踐為中心，探究「人間佛教」的弘法如何繼承中國佛教的傳統，又如何在當代社會開展新局，並且嘗試指出此四項宗旨不僅是佛光山教團弘法的核心所在，同時也是「人間佛教」所以具有普世價值的所在。
Originating from the context of Han Buddhism（漢傳佛教）, “Humanistic Buddhism” has come into prevalence in contemporary Taiwan, and is also closely tied to a type of Dharma propagation that is approachable and easily understandable. Humanistic Buddhist undertakings are rich and diverse, with temples and monastics integrating with the urban environment while propagating the Dharma. Not only do they engage with the worldly, but they also guide devotees with happiness and serve with kindness, thus bridging the distance between the monastic and laity. In the process of propagating the Dharma, modern equipment are also often used, including audiovisual and stage performances, as well as other methods to reach out to the public.
However, although “Humanistic Buddhism” is common today and easily accepted by the majority of people, it is not with doubts and criticism. In particular, people’s ideas about temples and monastics still remain archaic, believing that monastics should cultivate “other-worldly” teachings, therefore making it difficult for them to accept this modern development of Buddhism. Moreover, most people believe that religion should be sacred and distinct from the secular. However, the worldly and lively style of Humanistic Buddhism dismantles the separation between “sacred” and “secular” thus causing the misconception that Humanistic Buddhism is profane, commercialized, with an emphasis on the secular.
While these various Buddhist undertakings that harmonizes “this-worldly” living appears to be a new development, they are in fact based on the Chinese Buddhist tradition and carried out.
By looking at the development of Chinese Buddhism, one sees that Humanistic Buddhism is not a new trend, but has its origins in a well-founded basis. Monasteries and monastics in Tang and pre-Tang Dynasty often closely interacted with secular society. Not only were temples located in cities and at intersections, they played an important role in the development of Chinese culture, education, charity, and also a place for resting, entertainment, trading and other functions. Furthermore, a study of Chinese literature, art, and other basic necessities of life, i.e.,clothing, food, housing, and means of traveling, shows that none are without traces of Buddhist influence.
Based on the above reasons, this paper centers on Humanistic Buddhism and the Four Main Objectives of Fo Guang Shan Buddhist Order: “To propagate Buddhist teachings through cultural activities; to nurture talents through education; to benefit societies through charitable programs; to purify human hearts and minds through Buddhist practices.” It is an investigation of how Humanistic Buddhism originates from tradition of Chinese Buddhism and its new development in contemporary society. These Four Main Objectives are not only the core ideals of the Fo Guang Shan Buddhist Order, but are also the philosophy of Humanistic Buddhism, and thus applicable universally. |
|---|
| Table of contents | 摘要 I
ABSTRACT III
誌謝辭 V
目次 VII
第一章 緒論 1
第一節 研究動機與目的 1
第二節 研究範圍與方法 7
第三節 文獻回顧與探討 11
第四節 名詞釐清 15
第二章 中國佛教固有弘法之展現 19
第一節 中古中國佛教寺院的功能與角色 19
一、學術與教育的重鎮 20
二、過客的驛站與遊憩場所 24
三、寺院的慈善福利事業 26
四、寺院的社邑組織 29
第二節 宋代至明清寺院的遞變與功能的萎縮 30
第三節 民國佛教的生機再現──「人間佛教」的推動 37
第三章 人間佛教「四大宗旨」理念之萌芽 46
第一節 星雲大師弘法理念的萌芽 47
一、自覺的性格與敏銳的觀察力 47
二、革新思想的啟蒙宗師 49
三、《岳傳》精忠報國的啟示 53
第二節 濁世中的激盪 55
一、逆境的淬鍊 57
二、鑑往以知來 65
第三節 感應觀音心 71
第四章 當代社會與「四大宗旨」之實踐 78
第一節 奠基文教的弘法事業 79
第二節 從國際化到在地化 88
第三節 以千手眼示現佛教普世價值 94
第五章 結論 103
一、「四大宗旨」返本的特質 103
二、「四大宗旨」開新的展現 105
參考文獻 108
佛教典籍和古籍 108
專書 108
學位論文 114
期刊論文 115
其它參考資料 118 |
|---|
| Hits | 307 |
|---|
| Created date | 2020.02.12 |
|---|
| Modified date | 2023.01.06 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
