Engaged Buddhism for an Engulfed World – Abstracts

 

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  1. Jonathan GOLD (Princeton): Nonviolence as Quintessential Buddhist Political Doctrine

    Nonviolence is adopted as a personal and political practice by advocates of many different systems of religious and secular thought. It finds its natural home in Buddhism as an expression of the First Precept or as a sibling of compassion and generosity. As a psychological approach to ideas and concepts, it is the other-directed, flip side of the project of overcoming attachment to one’s own views. To the extent that nonviolence takes in the big picture, seeking to replace short-term victories with actions that might bring an end to cycles of conflict, it resembles a Buddhist approach to dependent origination. This paper explores these Buddhist resonances within the conceptual basis of modern political nonviolence, and argues that some of its main advocates—Tolstoy, Gandhi and Martin Luther King, Jr.—inadvertently rediscovered some well-known Buddhist principles. Tolstoy’s famous argument against free will in the Second Epilogue to War and Peace resembles a nascent theory of social karma. Gandhi’s ahimsa purports to be a Hindu principle, but it is centrally an expression of the yogic hero’s virtue of heedfulness (apramāda), which greatly impressed Gandhi in the philosophy of the Bhagavad Gīta, and which he would have encountered in the Buddha’s biography. King emphasized that nonviolence is not merely a refusal of violence, but an acceptance of the present opponent as a rightful member of a future “beloved community.” This refusal of the construction of the “other” and commitment to transforming our “inescapable network of mutuality” is very close to the heart of the bodhisattva path.

  2. GONG Jun 龔雋 (中山大學): 近代中國人間佛教與社會政治論述:以太虛為中

    本文主要把太虛有關佛教與政治之間關係的論述放置在近代中國社會「現代性(modernity)」的語境里加以探究。文章將根據《太虛全書》以及近來發現的有關太虛檔案等新資料,重新討論太虛有關佛教與政治關係議題的變化及其內涵。同時,本文也將討論歐陽竟無為代表的內學院從佛教經學立場對太虛社會政治觀念所進行的批判,以探析近代中國佛教思想史上有關政治論述的複雜性。

  3. Esther-Maria GUGGENMOS (Lund University)

    forthcoming

  4. HE Jianming 何建明 (中國人民大學): 人間佛教與中國佛教的現代形態

    人間佛教是1912年中華民國成立後由太虛大師發起和引領的中國佛教現代化運動,在教理、教制和社會事業等諸多方面都一改此前中國佛教的明清傳統,從太虛大師提倡」人成即佛成「和」建立人間淨土「到星雲大師」四給「、從趙樸初」莊嚴國土,利樂有情「,再到淨慧長老的」覺司人生,奉獻人生「,海峽兩岸佛教雖然有現實背景上的不同,但都表現出鮮明的契理契機的現時代特色。近百年的人間佛教運動與中國佛教的現代形態之形成構成了同一歷史過程的不同現實面向,一方面,人間佛教運動促使中國佛教不斷走向現代形態,另一方面,多面向的佛教現代化探索使人間佛教運動不僅成為主體,更成為現代佛教的引領者。中國佛教的現代形態之形成,在佛教現代化和國際化方面都與人間佛教運動緊密相聯,相互促進。中國佛教的現代形態之形成,表現在歷史形態、社會形態和文化形態上,既是對明清傳統的革新,也是對中華傳統的弘揚,還是對佛陀傳統的回歸,更鮮明地體現出對現代文明的調適。不過,這種調適由於海峽兩岸的社會發展差異而呈現出明顯的形態上的差異。

  5. HE Yansheng 何燕生 (Koriyama Women’s U 郡山女子大學/KyotoU 京都大學): Ven. Yin Shun’s “History of Chinese Ch’an Buddhism” in the Perspective of Japanese Scholars/日本学者视野中的印顺法师《中国禅宗史》

    Ven. Yin Shun was a great Buddhist thinker and outstanding monk who achieved remarkable success in Buddhist academic research, which attracted the attention of the world. Previous studies on Ven. Yin Shun mainly focused on the exposition and promotion of “humanistic Buddhist thought,” but there seem to be few discussions about his contributions to Buddhist academic research. However, when we read Ven. Yin Shun’s works, especially “The Essentials of Buddhist Meditation,” it is not difficult to feel his profound wisdom. Ven. Yin Shun’s significant contributions to Buddhist academic research require us to explore and discover carefully.

    I believe that if “humanistic Buddhist thought” is a kind of Buddhist thought with significant social practice implications discovered by the Chinese Buddhist community on both sides of the Taiwan Strait to reconcile Buddhism with “modernity,” Ven. Yin Shun’s Chan Buddhism research, which is mainly focused on “A History of Chinese Chan Buddhism,” can be said to be “discovered” as “academic” in the academic trend of “early Chan Buddhist history research,” which prevailed in the international Chan Buddhist community in the early 20th century due to the discovery of Chan Buddhist literature in Dunhuang. It occupies an important position in the entire field of Chan Buddhism research.

    In 1973, Ven. Yin Shun’s “A History of Chinese Chan Buddhism” was awarded a doctoral degree in literature by Taisho University in Japan, which marked the beginning of Japanese scholars “discovering” Ven. Yin Shun’s Chan Buddhism research. In the 1990s, Ven. Yin Shun’s “A History of Chinese Chan Buddhism” was translated into Japanese and published in Japan. Many of its viewpoints are frequently cited and studied by some elite scholars. This is a “rediscovery” of Ven. Yin Shun’s “A History of Chinese Chan Buddhism” after about 30 years of academic precipitation of Chan Buddhism research in Japan, which reflects many issues that Japan has faced in the process of researching Chan Buddhism in China over the past 30 years, containing important academic veins. It also reflects that Ven. Yin Shun’s “A History of Chinese Chan Buddhism” has entered the stage of “being studied” in the Japanese academic community in recent years after being “discovered” initially.

    This article intends to explore Ven. Yin Shun’s contributions to Chan Buddhism research through the studies of Japanese scholars, especially the position of his representative work “A History of Chinese Chan Buddhism” in the academic trend of “early Chan Buddhist history research” centered on Japan in the 20th century.

    印順法師是一位偉大的佛教思想家,傑出的佛教高僧,他在佛教學術研究上所取得的巨大成就,為世人所矚目。以往關於印順法師的研究,大多集中在「人間佛教思想」的闡述和弘揚方面,而關於法師在佛教學術研究方面所做出的貢獻的論述,似乎並不多見。然而,當我們閱讀以《妙雲集》為首的印順法師的著作,不難發現,讓人感受最深的應該是法師那充滿智慧的學問;印順法師在佛教學術研究方面的重要貢獻,需要我們進行認真地探索和深入地發現。

    筆者認為,如果說「人間佛教思想」是當代海峽兩岸漢語佛教界為了調適佛教與「現代性」的困境,由佛教內部「發現」出來的一種頗富社會實踐意涵的佛教思想,而印順法師以《中國禪宗史》為主要內容的禪宗研究,可以說是在二十世紀初因敦煌禪宗文獻的發現所帶來的國際禪學界盛行一時的「初期禪宗史研究」這一學術潮流中「被發現」出來的「學術」,它在整個禪宗研究領域中佔有重要地位。1973年,印順法師《中國禪宗史》獲得日本大正大學授予的「文學博士」學位,是日本學者「發現」印順法師禪宗研究之開端。90年代,印順法師的《中國禪宗史》被譯成日文,在日本出版,其中的許多觀點常被一些精英學者引用和研究,這是中國禪宗研究在日本經過了約30年的學術沈澱之後,又一次對印順法師《中國禪宗史》的「發現」,當然是一次「再發現」,它反映了近三十年來日本在中國禪宗研究過程中所面臨的諸多課題,蘊藏著重要的學術脈絡,同時也反映了印順法師的《中國禪宗史》在近年來的日本學術界已開始從當初的「被發現」進入到「被研究」的階段了。

    本文擬透過日本學者的研究,對印順法師關於禪宗研究方面的貢獻進行探討,其中特別探討法師的代表作《中國禪宗史》在以日本為中心的二十世紀「初期禪宗史研究」的學術潮流中的位置。

  6. JI Zhe 汲喆 (Institut national des langues et civilisations orientales [Inalco] 法國國立東方語言與文明學院): 作為佛教社會學的人間佛教

    「社會」是經由日本漢譯而來的西方現代概念,自十九世紀末傳入中國以後,迅速成為國人構想現代生活形態的一個關鍵詞。在此背景下,太虛大師也曾廣泛使用「社會」這一新詞,以闡述其人間佛教思想。太虛大師將「社會」定義為「共業」,亦即「人間」的集體形態,而佛教意義上的「清淨社會」即是人間淨土。因此,太虛大師的人間佛教並非單純以佛教適應時代的權宜之計,而首先是從佛教出發對中國乃至世界發展的結構性特徵的一種認識,並在此基礎之上進行了局部的社會改造實踐。就此而言,人間佛教就是一種帶有佛教立場的社會學。

  7. JI Yun 紀贇 (Buddhist College of Singapore): 全球史視野中的近代佛教研究:以太虛法師為例

    全球史角度對於研究民國時期的佛教非常重要。此一時期為中外佛教交流特別頻繁之際,不僅歐美等西方的宗教隨著帝國列強的勢力強勢進入中國,因此與中國本土的宗教也包括佛教之間有過劇烈的碰撞。在此過程之中,本土宗教會對外來的衝擊作出相應的回應、調整並得以浴火重生;而且,這段時期也是中國本土宗教,尤其是佛教走出國門的重要階段。不僅佛教的高僧大德開始放開眼界,向世界其他文明學習,借鑒其經驗。以太虛法師為首的僧侶也勇敢地踏出傳統佛教的舒適圈,開始在異域之中慘澹經營,讓漢傳佛教正式成為了除傳統漢文佛教文化圈之外的真正世界性宗教的一員。在此過程之中,就在海外留下了大量與漢傳佛教僧團在民國期間傳佈相關的文獻。因此要全面深入地理解民國佛教,就不能離開全球化進程之中受國際影響之下的這個重要角度。

  8. KAN Cheng-Tsung 闞正宗 (佛光大學):臺灣去殖民地初期對「人間佛教」的認識(1947-1954)

    1945年10月25日,日本戰敗,結束51年的殖民統治,臺灣重回中國版圖。日本殖民統治期間(1895-1945),中臺佛教關係主要分為二期,第一期正常往來時期(1895-1930),兩岸佛教及僧侶往來頻繁,參訪、主法少有限制;第二期管制時期(1931-1945),為因應「九一八事變」及事後扶植偽滿州國的反日情緒,日本殖民統治者,不僅時刻關注臺民的反應,更限制兩岸佛教往來,獲准來臺之僧侶,時刻受到監視,其中以發生於1934年12月17-23日臺南開元寺傳四眾戒會,慧雲法師(林子青,1910-2002)被邀請來臺任戒師,戒畢回閩時被以「間諜罪」逮捕最受矚目。

    在殖民統治期間,大陸緇素來臺,或臺灣佛門人物赴中多有所在,大陸如太虛、圓瑛、會泉、慧雲、甯達蘊等,臺灣如善慧、本圓、真常、鄭維金等,彼此往來交流,故臺灣緇素對於民國大陸佛教及人物的動向並不陌生,尤對太虛所提倡的「人生(間)佛教」及各項改革多所關注。

    1945年12月,臺灣重歸版圖後,臺灣佛教隨即配合大陸中國佛教會的運作,1947年4月8日,中佛會於首都南京召開戰後第一次會員大會,臺灣亦派代表參加,於此同時《臺灣佛教》月刊亦於臺北創刊,諸多政令宣達的同時,因太虛之圓寂,「人間佛教」一時成為討論的議題。

    本文旨在討論戰後初期臺灣佛教對於「人間佛教」的認識與討論,以私淑太虛學生慈航法師圓寂(1954)為斷限,回顧八年間的「人間佛教」相關議題及人物。

  9. KONG Yan 孔雁 (Institute of Religious Studies, Shanghai Academy of Social Science 上海社科院宗教研究所): 辦學興寺——法界學院的前世今生與華嚴傳統的現代復興

    結合文獻記載和口述材料,本文通過梳理法界學院的歷史變遷與影響、當代重建與發展,以及對台灣華嚴蓮社“華嚴宗”與法界學院“華嚴本山”合作構建正統性的討論,闡述了常熟興福寺這樣一座縣級市佛寺,如何充分利用興福寺的歷史資源和外部資源,通過恢復法界學院、專宗華嚴,在競爭激烈的江南名剎間打造起“華嚴本山”的品牌。與華嚴蓮社的合作既能獲得重建法界學院的經驗和幫助,還能加強寺院的海外交流,擴大寺院的影響力,落腳點仍然是興福寺本身的發展。法界學院轟轟烈烈重辦起來的背後,是對傳統的接續,也是對歷史的重構。在這一過程中,各種力量相互交織、相互惠益,各方秉著不同的動機推動這一建構的發展完善。興辦法界學院,是興福寺招攬僧材、提升知名度、與學界和海外道場建立交往的方法,是寺院財富分配的新途徑,是寺廟與地方社會、國家的互動模式之一。法界學院的興辦深受政府和學界的影響,這是佛教對現代性適應的嘗試。如何實現保留特色的統一、兼容和符合時代潮流的回應,仍然是今後面對的重大課題。

  10. LI Jingjing 李晶晶 (Leiden University): Blossoming Lotuses on the Bodhisattvas’ Path: Meta-ethical Pluralism in Eminent Nun Longlian’s (1909-2006) Engaged Buddhism |菩薩道上盛開的蓮花: 隆蓮法師入世佛教思想中的元倫理多元論

    In the study of Buddhist modernism, Longlian 隆蓮 (1909-2006) has been acknowledged for revitalizing monastic education and discipline (vinaya) (especially for Buddhist women) in modern and contemporary China (Bianci 2022; 2017; 2001). Complementing the findings in social history, I re-read Longlian’s work on morality to investigate her philosophical thought that supports her monastic reform. Specifically, I foreground her accomplishment as a philosopher, in the hope of recognizing the diversity of voices in Buddhist scholasticism. I argue for interpreting her moral theory as meta-ethical pluralism: it is a theory that takes its root in the appreciation of a multiplicity of lived realities for sentient beings who are preoccupied with this-worldly life, or aspiring for other-worldly liberation, or re-engaging with this-worldly reality for guiding others onto the Bodhisattvas’ path. Instead of presuming a unitary and universal standard of moral objectivity, Longlian encourages each person to derive moral values suitable to their lived reality as a preparatory step towards universal awakening. Like many contemporary proponents of meta-ethical pluralism, Longlian is mindful of the issue of moral ambivalence where a plurality of moral values can come into clash. As expounded by Longlian, those on the Bodhisattvas’ path do experience moral ambivalence, but they can still arrive at a judgment on what they should do, through a collaborative effort. In doing so, Longlian not only makes a case for her monastic reform in a secular world, but also manages to respond to the (neo-)Confucian critique of Buddhism as a socially disengaged teaching. More importantly, she envisions humanistic Buddhism as an effort to promote mutual flourishing.

    在佛教現代性的研究中,隆蓮法師(1909-2006)一直被視為漢傳佛教(特別是對佛教女性而言)的教育和戒律革新者 (Bianci 2022; 2017; 2001)。為了補充和擴展社會生活史的研究成果,我將通過重新閱讀隆蓮法師的道德論著,來探討那些支撐她革新實踐的哲學觀點。就此而言,我特別希望突出她作為哲學家的成就,進而彰顯佛教義理中多樣化的聲音。我主張將她的道德理論解讀為元倫理的多元論。這個理論根源於對眾生不同心境的理解和包容。由於眾生心境不同——有的為了俗世生活而操勞,有的則以超脫出世為願望,也有的以救度他人為念出世又入世——他們便有了相異的道德觀。因此,隆蓮法師並沒有預設一套整齊劃一、放之四海皆准的道德客觀性標準。恰恰相反,她鼓勵生活在不同心境的眾生根據自己的世界觀和人生觀來尋找合適當下的道德價值,並將現在的道德行為作為通向眾生成佛的準備。與不少當代的元倫理多元論者類似,隆蓮法師也意識到了道德的模糊性。這即是說各種自洽的道德價值仍可能在同一場景中產生衝突。在隆蓮法師看來,修行菩薩道的眾生確實會經歷道德的模糊性,但他們仍然可以在共同的努力下做出合理的道德判斷。這樣一來,隆蓮法師不僅為她的革新實踐提供了理論支持,也回應了長期以來儒家對於佛教只能治心不能治世的批評,更將人間佛教視為一種實現生命繁盛的努力。

  11. LI Silong 李四龍 (北京大學): 人間佛教與當代佛學院課程體系

    在現代社會治理體系里,佛教並沒有如在古代中國那樣發揮社會教化的主導力量,而與基督教、天主教等其他宗教同為特殊的社會團體。當代華人佛教以「人間佛教」為弘法理念,主張以佛法服務人生,是漢傳佛教在傳承和弘法領域的自我革命。漢傳佛教能否實現現代化轉型,鞏固佛教作為華人社會信仰的主流地位,取決於佛學院的人才培養能力。本文以當代中國多所佛學院的課程體系為例,對比天主教、基督教神學院的課程體系,認為漢傳佛教佛學院需要優化當代學僧的課程體系和培養方案,以分流培養、分級參學的方式,多層次培養當代漢傳佛教優秀人才。佛學院教育應與寺院傳統教育相互補充,學僧的基本素養既要包括持戒修行、熟悉佛事和研讀佛典,也要具備社會交往能力、宗教對話能力和社會服務能力,從而給佛教界培養佛學門類相對完整、工作分工基本合理的優秀人才隊伍

  12. SHAO Jiade 邵佳德 (南京大學): 亞洲佛教網絡中人間佛教理念的產生與影響

    人間佛教誕生並光大於上世紀前半葉中國的佛教界。過去學界多從中國僧界內人生佛教、人本佛教、人間佛教等理論演化的進程思考其意涵。但考諸歷史,人間佛教的思想與實踐並非是偶然單發的,而是在20世紀整個亞洲佛教網絡的交互影響中逐漸成熟的,這一點未被學界充分重視。本文嘗試通過考察太虛及其一系僧人在上世紀中葉以前對亞洲佛教的考察及認知,以及亞洲佛教國家對人間佛教的理解,來重新反思人間佛教理論和實踐的產生背景。進而希望厘清人間佛教與入世佛教、批判佛教等概念之間的異同,探討人間佛教與當時斯里蘭卡、泰國、越南等地佛教運動關的關聯,思考人間佛教未來的發展方向、路徑與世界意義。

  13. SHI Tiheng 釋體恆 (暨南大学中印比较研究所): 人間佛教的另外一個視野——從社會變革角度看佛陀的基本思想

    佛陀思想的究極目標是涅槃,而其涅槃思想則建立在一個完整而系統的理論基礎之上。佛陀認為一切生命、環境與事物都由「四大」所構成。由此,佛陀提出,一切有情生命由「六界」或「五蘊」構成。在此基礎之上,佛陀進一步分析生命的成份,提煉出了六根、六塵、六識合起來為「十八界」的概念;從這裡論證出「無我」的觀念。「無我」的理論表述,最為系統的是「十二因緣」哲學觀。「十二因緣」屬於「緣起」思想的內容之一,「緣起」是佛陀所證悟的宇宙萬物生滅的基本法則,「緣起」思想又與印度傳統因果報應的理論密不可分,互為表裡。「緣起」提示了生命是「苦」的事實,佛陀用以闡述生命是「苦」以及解決「苦」這個問題的理論與方法是「四諦」。而達到「四諦」中涅槃寂滅的「道諦」的方法,佛陀給予的最基本方法是「八正道」。佛陀的涅槃解脫思想,是不落二邊的中道正觀,是無所執著的「空性」特徵,是從心下手的「心解脫」。「中道」、「空性」、「心解脫」既是佛陀的涅槃本懷,也是他涅槃思想的根本特性。

    可以說,佛陀的涅槃解脫思想,也是一場無比巨大的、影響深遠的、非暴力的、不流血的「社會改革運動」,他所開創的是一種人人自覺、人人自由的全新「生活方式」與「人生道路」,借由每個個體的自由達至全體有情生命的自由。這種「生活方式」與「人生道路」背後的哲學觀也是「實用哲學」,一切以「實踐」為目的。佛陀在此「運動」中的本懷就是:(1)為每一個體都給出達到自由靈魂與自由境界的方法;(2)由每一個體的徹底解放,達到社會面貌與生存環境的改變;(3)由內心外境的改變,從而達至全體人類命運的改變。

    這就是從社會變革角度來看佛陀人間佛教思想的價值與意義。

  14. Barend TER HAAR (Hamburg University): Studying non-clerical approaches to Buddhist ideals in the late imperial period

    There is a long tradition of studying late imperial period religious culture in terms of decline. In the study of Buddhism, 20th century revival movements (Taixu, Foguangshan etc.) constructed the recent past for instance as a long period of decline in order to further their own reform movements by claiming that they were merely recovering a better past, rather than creating something new. This approach is problematic for a host of reasons, including the fact that local religious life was flourishing and when left alone (more or less so in HOng Kong and Taiwan until recently) was quite capable of surviving Civil war, foreign imperialism and colonialism, and political campaigns. It also ignores the enormous vitality of non-clerical traditions which may have exceded the parameters of what monastics felt that was allowed as interpretation, but was creative nonetheless. A narrow framework of studying these interpretations within exclusively Buddhist or Daoist parameters (after all, who decides what is the correct interpretation) is bound to deride these changes as decline or misinterpretation, but as a historian of religious culture I propose looking at these as innovation and testimony to the power of religious ideals. In this paper I will focus on beliefs around Amitabha and the Pure Land, as well as the possibility of maintaining a Buddhist lifestyle in society at large rather than a monastery.

  15. Eugene WANG 汪悅進 (Harvard CAMLab): Art, Science, and Buddhism: What is left unsaid?

    Where do art, science, and Buddhism converge? The question usually takes us to familiar grounds: mindfulness, consciousness, intersubjectivity, flux, etc. Is there anything flying under our radar screen that ranges beyond these familiar topoi? Force field is certainly one of those blindspots. The notion conveniently connects modern physics to the time-honored Chinese concepts of “force” (qi) and “field” (chang). With its currency in physics, social psychology, science fiction, and art, the term points to, among other things, an individual or group’s psychological environment with its evolving dynamics, varying intensities, and experiential qualities. Technology-inflected modern art that treats forms as forces in an abstract domain further highlights the relevance of the concept. Add Buddhist notions of “place of practice” (Ch. daochang; Skt. bodhimaṇḍa) to the mix, we have a complicated but intriguing case. The nonlocality of the performance space implied by both Buddhist place of practice (daochang) and site of theatrical performance (juchang) aligns well with the nonlocality of space increasingly gaining currency in modern physics. In light of this, we might rethink a baseline question long taken for granted: where exactly does art take place? In this day and age of virtual reality and media technology, the question becomes all the more pressing and pertinent.

  16. WANG Song 王頌 (北京大學): 百年變局下的人間佛教全球化前景

    兩千多年來,佛教全球化或可劃分爲三個階段。第一個階段是阿育王派遣使節赴各國傳法,佛教輻射到整個印度次大陸、中亞和東南亞地區;第二個階段是南北朝隋唐時期,佛教進一步傳播到整個東北亞地區;那麼第三階段應該是自十九世紀末葉到二十一世紀的近現代。前兩個階段的中心分別是印度和中國,在第二個階段,人間佛教的理念與實踐得以成形。而相較於前兩個階段,第三階段展現出前所未有的新面貌。第三階段的發起國家和地區是多元的,但自二十一世紀起,其中心必將轉移到中國大陸;由此,第三階段的主體將是人間佛教;在百年未有之大變局,全球化受挫、世界日益半球化乃至碎片化的形勢下,人間佛教全球化必將面臨政治、經濟、文化諸方面的挑戰等等。本文將在此宏觀歷史視域下,探討人間佛教全球化的前景。

  17. Wei WU 吳薇 (Emory University): From Monks to Educators: Buddhist Charitable Activities on Education in Early Twentieth Century Beijing | 从僧侣到教育家:二十世纪初北京的佛教慈善教育活动

    This paper aims to explore the charitable activities of the Chinese Buddhists in Beijing in the first decades of the twentieth century, with a focus on their efforts to build schools and promote education. Specifically, the paper will examine the endeavors led by the monk Zongyue 宗月 (1880—1939), who spearheaded various Buddhist charitable activities in Beijing, including the building of several ordinary schools 平民学校 from the 1910s to the 1930s. In addition, Zongyue established a library and a Buddhist journal Fobao Xunkan 佛宝旬刊 to promote ideas about reformulating Buddhism. Inspired by Zongyue’s example, as well as under pressure from the government during the anti-superstition campaigns of the late 1920s, many other temples in Beijing began to build schools to offer education to students.

    The paper will investigate the interactions between Buddhism, education, and government, and discuss Buddhism’s involvement in the emergence of urban modernity. By examining Zongyue’s movement and the role of Chinese Buddhists in promoting education and social change, this paper seeks to shed light on the broader impact of Buddhism on Chinese society in the early twentieth century.

    本文旨在探讨二十世纪初的几十年间北京佛教徒所进行的慈善活动,关注于他们兴办学校和促进教育的努力。 具体来说,本文将考察僧人宗月(1880-1939)。宗月在北京率先开展了多种佛教慈善活动,包括从 1910 年代到 1930 年代创建了几所平民学校。 此外,宗月还创立了图书馆并开办了一份佛教期刊《佛宝旬刊》,用以宣传佛教的思想。 在 1920 年代末反迷信运动期间的压力之下,受到宗月榜样的启发,北京的许多寺庙开始设立学校为学生提供教育。

    本文将调查佛教、教育和政策之间的相互作用,并讨论佛教在城市现代性出现中的作用。 通过考察宗月和中国佛教徒在促进教育和社会变革方面的作用,本文试图阐明佛教在二十世纪初对中国社会产生的广泛影响。

  18. XING Kong 行空 (Buddhist academy of China 中國佛學院): 周叔迦與中國佛學院

    作為一位虔誠的佛教信仰者與佛學研究者,周叔迦先生的治學經歷了二十世紀中國學界的啓蒙,再加上得天獨厚的家學淵源,成就了其成為一代佛學大家。先生治學嚴謹,勤奮著述。目前,蒐集到的文字資料達三百餘萬。先生注重教育,培養人才,孜孜不倦。早期在中國大學、中法大學、北京大學、清華大學、和輔仁大學等高校任教,講授佛教歷史、唯識研究、因明學表解、三論宗及佛經研究方法等各類課程。曾於北平瑞應寺創辦中國佛教學院,培養佛教僧才。新中國成立後,發起中國佛教協會及創辦中國佛學院,先生是核心人物之一。擔任中國佛學院副院長及教務長,長期主持學院工作。將畢生數萬卷藏書捐贈給佛學院,可見先生對佛教信仰及佛教教育的忠實之心。

  19. Jakub ZAMORSKI (Jagiellonian University): “Socially Engaged” Interpretations of Pure Land Buddhism: A  Phenomenon of East Asian Modernity: 作爲東亞現代性現象的「入世」淨土詮釋

    In the 20th century the idea of a Pure Land began to be invoked in a new context – namely, as a canonical justification for the ideal of socially engaged Buddhist practice. The arguably best known example of this tendency is the project of constructing a “Pure Land in the Human realm” proposed by the Chinese monk Taixu 太虛in the 1920s and carried forward by the mostly Taiwan-based movement of “Humanistic Buddhism”. However, as illustrated by the growing body of secondary scholarship, “this-worldly” interpretation of the Pure Land teachings was not unique to this particular lineage. Similar ideas were considered by at least several Taixu’s contemporaries, not only in  Republican China, but also, for example, in Taishō-period Japan and in Taiwan under Japanese colonial rule. In my talk I would like to discuss a few questions that may be raised through comparing those “socially” orientated readings of the Pure Land with one another. Which common facets of East Asian Pure Land tradition did those authors reject, modify or emphasize in order to relate it to the problems of “this-worldly” secular society? How did they approach the traditional distinction between “Mind-only” and “Western” Pure Land? To what extent did they rely on Western concepts and Westernized vocabulary to articulate their own stance? In what sense are their interpretations of the Pure Land “modern”?

    在20世紀中「淨土」這一概念開始在一個新的背景之下出現,被用來結合佛教修行和社會運動(社會改造)這兩種理想。代表這一趨向的最著名範例很可能是中國僧人太虛在1920年代所提出的構建「人間淨土 」計劃,以及隨後在臺灣所發展的 「人間淨土」思想。然而,正如越來越多相關研究所顯示的那樣,以「社會」爲導向的淨土詮釋並不侷限於這一個特定的思想脈絡。不僅在民國時期的中國,在大正時期的日本和日本殖民統治下的臺灣,也都有與太虛同時代的幾名人物提出過類似的詮釋。本演講將試圖對他們的詮釋進行對比,藉此提出幾個問題:面對共同的東亞淨土佛教傳統,那些作者拒絕、修改或強調了該傳統的哪些方面,以便將淨土與世俗社會聯繫起來?他們是如何處理 「唯心淨土 」和 「西方淨土 」的兩種傳統概念?他們在多大程度上依靠西方化的詞彙來闡述自己的立場?他們對淨土的解讀在什麼意義上代表所謂的現代化詮釋?

  20. ZHANG Wenliang 張文良 (中國人民大學):  實存協同」說與人間佛教的生命論

    京都學派的代表性哲學家之一田邊元(1885-1962)在晚年對死亡的哲學意義進行思考,撰寫了「生的存在學還是死的辯證法」等系列論文,提出生者與死者之間的「實存協同」問題,即死者不是變為絕對的虛無,而是與生者處於互相關聯之中,而這種相互關聯的基礎就是愛。這種「實存協同」不限於個體之間的關係,而是一種向無限多的他者開放的關係。田邊元依據禪宗的超越生死的禪悟體驗以及大乘菩薩道的他者觀來論證「實存協同」不是一種觀念論,而是一種與佛教修行相關的實踐論。田邊元的「實存協同」說對我們思考人間佛教的生命論有一定啓發,特別是對我們重新思考包括超度法會在內的佛教喪葬儀式的意義有參考價。

  21. ZHANG Xuesong 張雪松 (中國人民大學): 當代佛教面臨的經濟倫理新問題及其探討—以果卓法師《禪修問答錄》及其《續本》為例

    2017年9月和2018年5月,筆者兩次在安徽九華山見到果卓法師,特別是2017年9月同果卓法師製作《兩個和尚鏘鏘鏘》節目期間,進行了數次較為深入的訪談,並走訪了果卓法師所住持的寺廟「上禪堂」。本文即以同安徽九華山果卓法師的訪談,及其著作《禪修問答錄》及其《續本》為個案,探討當代佛教徒面對的經濟倫理問題,以及經濟社會生活中出現的各類新鮮事物對傳統佛教的挑戰及應對。本文認為從傳統佛教思想教義的現代詮釋與應用方面來看,佛教徒和社會之間的張力是比較小的,但要將人間佛教真正落在實處,許多宗教倫理等方面的議題必須做出現實的回應,《禪修問答錄》及其《續本》這類面對信徒的佛教實用文獻是一種積極的嘗試。

  22. ZHANG Jia 張佳 (中南大學): 人間與民間:重估佛化新青年會的世界意識與歷史意義 | Between the Humanistic Buddhism and the Folk Belief: Reevaluation of the World-wide Awareness and Historical Significance of the Buddhist New Youth Association

    佛化新青年會的開創既有對基督教青年會的模仿和競爭,又是對新青年運動的效仿與佛化。佛化新青年們以研究佛學普化人類、內而改造中國、外而改造世界的觀念和行動,一度獲得包括高僧、傳教士和官紳商學各界名流的積極支持,在普通民眾中也頗具影響。然而,在處理僧俗關係、佛教人間化和民間佛教關係等問題上,佛化新青年會的一些做法過於偏激。由此,佛化新青年們改造世界的計劃也逐漸失去民眾和主流僧界的重要支持而迅速破滅。在文化全球化的浪潮裹挾中,佛化新青年會不僅是佛教青年為佛教現代化轉型做出的自主探索,還是中國新青年們借佛教文化對世界文明的嶄新想象。佛化新青年會對新佛教和新世界的激進宣傳,則為我們探索近代佛教僧俗關係的維繫,以及現代社會精英和民眾之間的衝突與調適留下經驗與啓示。

    During the republic time of cultural globalization, the establishment of the Buddhist New Youth Association is the independent exploration of the modernization of Chinese Buddhism by some Buddhist youth. It is also the Buddhist imagination for world civilization of these Chinese new youth. Through imitation, Buddhist transformation of and even competition with both the New Youth Movement and the Young Men’s Christian Association (YMCA), the Buddhist New Youth Association’s concepts and actions for improving life by researching into Buddhist thoughts and popularizing Buddhist culture in China and the world, has gained many celebrities and young students’ support. Yet when dealing with issues such as the relationship between monks and the laities, between Humanist Buddhism and folk belief, the radical propagation of their hope and its deviation from Buddhist tradition for New Buddhism and new World quickly lost the support. The successful experience or unsuccessful lesson of the Buddhist New Youth Association, however, could benefit us in exploring the relationship between Buddhist monks and laities, as well as the conflicts and adjustments between elites and the masses in modern Chinese society.