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昭慧法師與性廣法師對印順學的傳承與實踐──以經營佛教弘誓學院、參與社運、闡揚人間佛教禪法為例=Ven. Chao-hwei and Ven. Shing-kuang 's Inheritance and Practice of Yinshun Studies: Take the Example of "Running Buddhist Hongshi College", "Participating in Social Movements", and "Promoting Zen Humanistic Buddhism" |
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| 著者 |
張辰瑋 (著)=Chang, Chen-wei (au.)
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| 掲載誌 |
法印學報=Journal of Dharma Seals
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| 巻号 | n.14 |
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| 出版年月日 | 2023.12 |
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| ページ | 181 - 204 |
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| 出版者 | 財團法人弘誓文教基金會 |
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| 出版サイト |
https://www.hongshi.org.tw/
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| 出版地 | 桃園縣, 臺灣 [Taoyuean hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| キーワード | 印順學=Yinshun Studies; 人間佛教=Humanistic Buddhism; 後印順時代=post-Yinshun era; 昭慧法師=Ven. Chao-hwei; 性廣法師=Ven. Shing-kuang |
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| 抄録 | 當一個思想體系面對新時代的挑戰時，不僅需要後學「照著講」，更需要有人「接著講」與「接著做」，以使其思想能繼續回應社會的需要與契合時代的精神。作為一代佛教思想家，印順導師早在1930年代，便奠定了其思想的基調，並在1952年來台以後，孜孜不倦地進行教學、寫作、佛學教育的工作，因而引起教界的迴響與學界的討論，尤其是在1970－90年代的《妙雲集》與《華雨集》等系統性的叢書完成之後，印順思想遂成一家之言，並有著為數眾多的私淑者與研究者，印順學與印順學派因而逐步成形。1994年，印順導師在完成自傳《平凡的一生》後宣布封筆，不再積極回應外界的討論，此後印順學的發展便進入到佛教史家藍吉富所稱的「後印順時代」。在後印順時代，印順學該如何傳承與實踐的責任便落到了導師學生們的身上。在印順學派中，昭慧法師與性廣法師不僅積極地參與在印順學思想形成的過程中，也透過各種跨界的行動將導師人間佛教的思想予以實踐，成為印順學影響台灣佛教的一種典範。本文以「經營佛教弘誓學院」、「參與社運」、「闡述人間佛教禪法」為例，聚焦討論昭慧法師與性廣法師對印順學的傳承與實踐行動，並回顧解嚴後至今這數十年間，「昭慧、性廣」這一系對印順學發展的貢獻。
When an ideological system faces the challenges of a new era, it not only needs followers to "following the sayings", but also needs someone to "developing the sayings" and "practicing the sayings" so that its ideas can continue to respond to the social requirements and fit the zeitgeist. As a master of Buddhist thinkers, Ven. Yin-shun (印順導師) set the tone for his thoughts as early as the 1930s. After coming to Taiwan in 1952, he worked tirelessly in teaching, writing, and Buddhist education, which aroused repercussions in religious communities and discussions in academic communities. Especially after the completion of systematic series of books such as "Miao Yun Collection" (妙雲集) and "Hua Yu Collection" (華雨集) from the 1970s to the 1990s, Yinshun thought became a new ideological paradigm and had a large number of followers and researchers. In addition, Yinshun studies (印順學) and Yinshun school (印順學派) gradually took shape during this time. In 1994, after completing his autobiography "An Ordinary Life" (平凡的一生), Ven. Yin-shun announced that he would stop writing and would no longer actively respond to people's discussions. Since then, the development of Yinshun studies has entered what the Buddhist historian Lan Ji-fu (藍吉富) calls the "post-Yinshun era" (後印順時代). In the post-Yinshun era, the responsibility of inheriting and practicing Yinshun studies falls on Yin-shun's students and followers. In Yinshun school, Ven. Chao-hwei (昭慧法師) and Ven. Shing-kuang (性廣法師) not only actively participated in the formation of Yinshun studies, but also practiced the thought of humanistic Buddhism through various cross-border actions, which became a model of Yin-shun's thought influence on Taiwanese Buddhism. This article focuses on the inheritance and practice of Yinshun studies by Ven. Chao-hwei and Ven. Shing-kuang, taking "running Buddhist HongShi College", "participating in social movements", and "promoting Zen Humanistic Buddhism" as examples. The article also reviews the contributions of "the line of Chao-hwei and Shing-kuang" to the development of Yinshun studies in these decades. |
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| 目次 | 一、前言 185
二、後印順時代的危機與轉機 187
三、昭慧法師與性廣法師的會遇與合作 190
四、經營佛教弘誓學院 192
五、參與社運 195
六、闡揚人間佛教禪法 198
七、結論 201 |
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| ISSN | 22241299 (P) |
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| ヒット数 | 203 |
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| 作成日 | 2024.02.05 |
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| 更新日期 | 2024.02.05 |
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