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"
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.
