本文曾在香港人間佛教研究中心主辦的「2012第五屆兩岸四地佛教學術研討會暨青年佛教學者學術研討會」宣讀。(地點:香港中文大學。會議期間2012.10.29.-2012.11.02)。 Author：Assistant Professor at the Graduate Institute of Religious Studies, Nan Hua University, Taiwan. =台灣南華大學宗教研究所專任助理教授
A religious or philosophical doctrine does not disappear through the changing of eras but continues by adopting and incorporating with the ideologies and cultures of the changing eras. Dāna, literally means alms-giving, generosity, etc., is a common practice among most of the religions worldwide as a rudimentary practice for spiritual cultivation. This paper would like to explore the tradition of dāna from its origin in ancient India to its contemporary interpretation by the Chinese Buddhist reformer Master Hsing Yun. Various aspects of the early tradition of dāna, including its history, meaning and canonical interpretation (Pāli Nikāyas), are critically examined. Specific attention is focused on how the concept and application of dāna varies in different eras and places, where it has integrated into various cultures. The paper provides a general survey and examination of the origin and mutual-influences of the two important cultures of Indian tradition-the Vedic and Buddhism-and their impact on the practice of dāna; and demonstrates that the traditional Buddhist practice of dāna has spread and assimilated into different cultures nearby. The Southeast Asian countries, in particular, have inherited and maintained the practice of dāna outside India up to the present day. This article also pays special attention to Master Hsing Yun’s modern interpretation of dāna, its meaning and relevance in contemporary society of the 21st century.
Abstract 73 Review on Previous Research 75 Meaning of Dāna in Hindu Texts 77 The Philology of Dāna in Buddhism 83 Dāna as Legacy from Previous Buddhas 83 Three Factors of Dāna 86 The Donors 87 The Receivers 88 The Donation 90 Humanistic Meaning from the Ancient Time to the Modernity 91 Practice of Dāna in South Asian Countries 92 The Dynamic Idea of Donationaccording to Master Hsing Yun 93 Conclusion 98 中文摘要 104
