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Syncretism and Exclusivism: Characteristics of Chinese Mahāyāna Buddhism in Relation to the Racial Integration in Lansing Buddhist Association=圓融與排他：漢傳大乘佛教的特性與蘭莘學佛會的族裔融合 |
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| 著者 |
Hu, Hsiao-lan=胡曉蘭
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| 掲載誌 |
聖嚴研究：第九輯=Studies of Master Sheng Yen Vol.9
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| 出版年月日 | 2017.11 |
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| ページ | 349 - 382 |
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| 出版者 | 法鼓文化 |
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| 出版サイト |
http://www.ddc.com.tw/
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| 出版地 | 臺北, 臺灣 [Taipei, Taiwan] |
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| シリーズ | 聖嚴思想論叢 |
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| シリーズナンバー | 9 |
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| 資料の種類 | 專題研究論文=Research Paper |
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| 言語 | 英文=English |
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| ノート | 作者單位：美國底特律大學宗教學系副教授
Associate Professor of Religious Studies, University of Detroit Mercy, U.S.A |
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| キーワード | Ethnic Buddhists=族裔佛教徒; Convert Buddhists=始信佛教徒; Racial integration=族裔融合; Chinese Mahāyāna=漢傳大乘佛教; Master Sheng-Yen=聖嚴法師; Dharma Drum Mountain=法鼓山 |
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| 抄録 | One of the most observed phenomena in American Buddhism is the division of “ethnic Buddhists” and “convert Buddhists.” While the binary categorization is inherently problematic and racially- mixed communities can easily be found, ethnic division is still quite visible in most Buddhist communities in America. Buddhist organizations brought to the U.S. by Taiwanese immigrants, in particular, have catered primarily to Taiwanese and Chinese. A few practice communities affiliated with Dharma Drum Mountain, however, seem to have broken this mold and have successfully integrated non-Taiwanese and non-Chinese into their fold. Take Lansing Buddhist Association (LBA, established by Master Sheng- Yen’s followers over 30 years ago) for example, among the 13 people on the Board of Trustees, five are “convert” Buddhists and one is Vietnamese. LBA events, when conducted in English or bilingually (in Chinese with English interpretation) draw almost an equal number of “ethnic” Buddhists (Taiwanese, Chinese, and Malaysians and Vietnamese of Chinese descent) and “convert” Buddhists (mostly Euro-Americans of Christian upbrings, but also Jewish Americans, African Americans, and Latino Americans). Even events that are conducted exclusively in Chinese, such as Pure Land chanting, sometimes draw a few “convert” Buddhists who do not speak Chinese at all.
This paper focuses on the non-Taiwanese and non-Chinese members of LBA and investigate the factors behind its high level of racial integration. Through interviewing the core members of LBA who are neither Taiwanese nor ethnic Chinese, I found that LBA’s success in racial integration can be tied to Master Sheng-Yen’s teachings, but not directly – only one of them had heard about Sheng-Yen before becoming a part of LBA. What attracted them to LBA in the first place, though, is very much rooted in Sheng-Yen’s teachings and, more broadly, in the syncretic tendency of Chinese Mahāyāna that Master Sheng-Yen’s teachings manifested. The exclusivism found in other communities is very off-putting to all my interviewees.
美國佛教中最為人知的現象，是「族裔佛教徒」（承襲父母祖上的宗教）與「始信佛教徒」（個人選擇改信）的區隔。如此二元的劃分當然本身就有問題，何況種族混合的修行團體也所在多有，然而族裔的區隔在美國佛教修行社群中，還是極為常見。由臺灣移民引進美國的佛教組織尤其如此，往往只致力於接引臺灣人和華人。不過少數法鼓山的禪修團體似乎 突破了這套族裔區隔的潛規則，成功融合華裔以外的族群。以蘭莘學佛會（由聖嚴法師的信眾於三十多年前創立）為例，十 三位理事中有五位是「始信佛教徒」，還有一位是越南人。蘭莘學佛會的活動，若以英語或雙語（現場提供中譯英）進行，則參加人數幾乎是「族裔佛教徒」（臺灣人、中國人、馬來西 亞華人、越南華人）與「始信佛教徒」（大多為有基督宗教背景的歐裔美國人，但也有猶太裔、非裔、拉丁美洲裔美國人）各半。即使是僅以中文進行的活動，如佛一，偶爾也會有一兩個完全不會說中文的「始信佛教徒」來參加。
本文以蘭莘學佛會的非華人會員為主，探討其高度族裔融合的成因。在訪問既非臺灣人也非華裔的蘭莘核心成員後，我發現蘭莘學佛會在族裔融合上的成功，可說是與聖嚴法師的教誨有關，但不是直接相關 ─ 受訪者中只有一位是在加入蘭莘之前就聽過聖嚴法師的名號。然而蘭莘學佛會吸引他們的原因，卻可以說是根植於聖嚴法師的教導，或者，就更廣泛的層面而言，是根植於聖嚴法師教導中展現的漢傳大乘佛教圓融的傾向。所有受訪者一致表示，展現出排他性的其他修行團體，會令他們退避三舍。 |
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| 目次 | 1. Syncretism and Exclusivism in Chinese Buddhism 355
2. Diversity of Backgrounds and Practices in LBA 358
3. Commitment to the Dharma in Teachers and in Themselves 362
4. “Embodying the Dharma Without Brandishing It” 364
5. Whose Dharma? Master Sheng-Yen’s Thought on “Dharma Heirs” 368
6. Conclusion 372
Bibliography 378
中文摘要 381 |
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| ヒット数 | 170 |
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| 作成日 | 2021.08.06 |
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| 更新日期 | 2021.08.06 |
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