The Revival and Transformation of Monastic Discipline in Fourteenth Century Japanese Tendai：A Possible Model for Modernization of Monastic Discipline=菩薩戒與日常生活
The Fourth Chung Hwa International Conference on Buddhism: The Role of Buddhism in the 21st Century=第四屆中華國際佛學會議 -- 「佛教與廿一世紀」
出版日期
2002.01.19
頁次
6
出版者
中華佛學研究所=The Chung-Hwa Institute of Buddhist Studies
出版地
臺北縣, 臺灣 [Taipei hsien, Taiwan]
資料類型
會議論文=Proceeding Article
使用語言
英文=English
附註項
The Fourth Chung Hwa International Conference on Buddhism：The Role of Buddhism in the 21st Century, Organized by Chung-Hwa Institute of Buddhist Studies, DDMBA; January 18-20, 2002, Auditorium of Acemic Activity Center, Acemia Sinica. 第四屆中華國際佛學會議 -- 「佛教與廿一世紀」, 法鼓山中華佛學研究所主辦, 2002年1月18-20日, 中央研究院學術活動中心.
關鍵詞
Buddhism in 21st Century=佛教與廿一世紀
摘要
One of the major problems that Buddhism has confronted in recent times is whether precepts and other rules for conduct should be altered. Buddhism has traditionally taken a conservative attitude towards this problem by not changing the precepts. However，the result has been that many of the precepts have been ignored even though they are still conferred. In Japan，after Saicho (767-822) rejected the 250 precepts of the Sifenlu and adopted the precepts of the Fanwangjing for monastic ordinations, many approaches to altering or reviving the precepts were tried. In many ways, the Fanwang precepts were not appropriate as a guide for monastic discipline and had to be supplemented with other sets of precepts. As a result，Japan became a site where new approaches to the precepts were often tried. Although from the perspective of Chinese Buddhism，Japanese Buddhist experiences with altering the precepts may have had questionable results, some of the more serious efforts by Japanese Buddhists deserve attention as efforts by serious practitioners to create a more relevant set of rules for everyday living. In this paper，I look at a series of texts by one of the most serious monks who attempted to reform the precepts, Jitsudo Ninku (1309-1388). Ninku served as abbot at two major temples, Sangoji and Rozanji. Over a thirty-year period，he wrote five sets of rules for temples, a major commentary on Zhiyi's Pusajie yiji，a guide to debate topics concerning the precepts, and several other texts. These works provide us with the opportunity to observe one of the most learned men of his age as he attempted to combine elements of the vinaya, Fanwangjing，and other sources to arrive at a comprehensive plan to both strengthen monastic discipline and make it more relevant. In the paper，I focus on the methods he used to evaluate and combine these sources, as well as some of the specific results of his efforts.
