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當代女禪師的培養與弘化 ── 以法鼓山僧團的比丘尼為例=The Making of a Modern Female Chan Teacher: Buddhist Nuns in Dharma Drum Mountain |
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釋常諗 (著)=Shi, Chang-shen (au.)
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| Source |
聖嚴研究：第五輯=Studies of Master Sheng Yen Vol.5
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| Date | 2014.06 |
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| Pages | 431 - 472 |
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| Publisher | 法鼓文化 |
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| Publisher Url |
http://www.ddc.com.tw/
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Series | 聖嚴思想論叢 |
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| Series No. | 5 |
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| Content type | 專題研究論文=Research Paper |
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| Language | 中文=Chinese |
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| Note | 作者單位：中華佛學研究所助理研究員=Assistant Researcher, Chung-Hwa Institute of Buddhist Studies |
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| Keyword | 佛教女性=buddhist women; 聖嚴法師=Master Shengyen; 臺灣佛教=Taiwan Buddhism; 禪=Chan; 法鼓山=Dharma Drum Mountain |
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| Abstract | 漢傳佛教有著世界上歷史最久並繼續持續的比丘尼僧團，二十一世紀的當代佛教，臺灣比丘尼呈現佛教歷史前所未見的獨特性，除了數量上是比丘的三倍之外，也是世界上目前比丘尼人數最多的地區，無論在慈善、教育、藝術、文化等方面，均有傑出表現。然而，比丘尼在禪修上的實踐，卻仍未被觸及。法鼓山為少數對女性禪修師資做有系統地培養與弘化的道場之一，根據筆者的訪談資料，臺灣兩眾道場的禪七帶領仍以男眾法師為主，而法鼓山的禪修培養與弘化，並無性別的考量，有著比臺灣其他道場女眾更多弘化機會。法鼓山尼眾人數從最早一九八○年的三人到二○一三年的二一六人；僧眾禪修領眾培養方面，從早期聖嚴法師的親自帶領，到一九九九年成立僧伽大學四年制佛學院，系統性地教授禪學與禪修，僧伽大學更在二○○六年設立六年制的禪學系，系統性地培養禪修領眾人才。法鼓山做為禪宗在臺灣佛教復興的現象之一，要如何解釋如同臺灣其他兩眾道場創辦人均為男性，法鼓山對於女性禪修師資的培養與弘化，有更開放的空間？其對女性禪修師資培養與弘化的開放態度，和禪宗傳統在面對現代化、全球化下的機會與挑戰又有什麼樣的關係？這當中，比丘尼對禪宗法理如何運用與再詮釋？本文先以深度訪談結合文獻資料，呈現法鼓山三十多年的比丘尼禪修培養與弘化歷史，再探討法鼓山比丘尼禪修的培養與弘化，如何受到禪宗法理與創辦人理念的影響？以及當中與禪宗現代化、全球化和性別議題的交涉。
Chinese Buddhism has the world’s oldest and continuous bhikshuni sangha tradition. In contemporary society, Taiwan is home to both greatest number of female monastics (about 15,000), largest proportion of nuns and monks (3:1), and the most diverse bhikshuni communities in the world, a situation unprecedented in world Buddhist history. The outstanding accomplishment of Taiwan bhikshunis in fields such as charity, education, art, culture, as well as Buddhist social movements attracts scholars to do researches on Taiwan Buddhist nuns since the past two decades. About the issues of women in Chan Buddhism, though not totally neglected, studies are limited to pre-modern literary and historical analysis and lack of empirical finding. What is the real practice of Buddhist women, their subjective perception of Chan, and their substantive pedagogy demands us to do further inquiry. This article explores a historically significant but under-studied phenomenon of women religious practice in contemporary Chinese Buddhism. My research focuses on the bhikshuni sangha of Dharma Drum Mountain (DDM)—women who live in a Chan Buddhist monastery in contemporary Taiwan-and its making of modern female Chan teachers. This research draws from my ethnography of the DDM bhikshuni sangha, personal interviews, DDM’s historical archives, and literatures review. Through the exploration of this work, I will show that along with the open space on women in Taiwan Buddhism, DDM founder, Shengyen’s international Chan vision and modernism, as well as the Mahayana doctrine of egalitarianism and Chan sudden enlightenment, it creates a institutional and systematic Chan cultivation, pedagogy and propagation for women, a chance unprecedented for Chan women in the past. |
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| Table of contents | 一、前言 433
二、法鼓山比丘尼禪修發展史 437
（一）萌芽期（一九七九～一九八八年）：聖嚴法師親自指導 438
1. 解行並重的學佛／佛學要求 438
2. 重修證的僧眾教育 439
3. 臺灣首座教禪道場 441
（二）建構期（一九八九～二○○○年）：學徒式的禪修人才培養 442
1. 禪七各項執事訓練 442
2. 系統化的教學培訓 444
3. 禪即生活 445
（三）成熟期（二○○一年～）：制度化的學院教育與弘化分工—學院式的解行並重教育 448
三、禪宗法理、創辦人理念與性別議題 449
（一）創辦人的理念 453
（二）解脫、領眾上的性別平等觀 456
（三）以「般若空觀」解構性別本質化 460
四、結語 463
英文摘要 471 |
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| Hits | 235 |
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| Created date | 2020.10.22 |
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| Modified date | 2021.08.03 |
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