淨土解脫觀會通儒家家庭倫理—— 中華華藏淨宗學會居士教育之論述結構

Abstract

摘要\n本論文著重闡述一個近30年來興起之宗教團體，此團體尚未有學者發表研究專題，即「中華華藏淨宗學會」。迄今為止，近現代臺灣佛教研究主要以佛光山、佛法鼓山及慈濟功德會等自稱人間佛教團體及其創始人物為主軸進行研究，尚未討論在臺灣宗教生態中扮演著至關重要角色與影響力的華藏淨宗學會。此團體由淨空法師（1927）於1989年成立，而自1993年由淨空法師大弟子悟道法師承接宏願，「中華華藏淨宗學會」提倡獨一無二的往生阿彌陀佛淨土思想，其中深刻闡明，僅僅通過念佛是無法獲得往生，而出家眾與在家眾必須於此世專注以儒家即道家經典為主的修行，方能獲得往生。\n由淨空法師和悟道所帶領之「中華華藏淨宗學會」強調，改善命運和往生西方極樂的契機，並非透過念佛、禮佛、參會法會等等活動實踐，而必須基於於日常生活中的道德行為，亦即忠孝仁愛和禮義廉恥。這種根深柢固的儒家價值觀被淨空法師和悟道法師所帶領之「中華華藏淨宗學會」植入佛教體系並逐漸「佛教化」，並透過各種渠道傳播「五大科目」，此修行法門著重針對家庭倫理等領域，因此可以得出結論，其目標受眾是在家眾。田野調查表明，這些居士中的大多數是中年和老年婦女，他們是傳播儒家價值觀及相關家庭倫理的主要受眾。\n因為德國、英語及中國學術界的先前著作尚未全面討論這一現象，並對淨空法師本人的研究只有幾篇文章中有介紹，而本研究的目的是通過廣泛的實地考察（訪談，參與者觀察，參與等），文獻研究來解釋此團體如何納入儒家和道家經典，如何制定一種儒佛式的淨土修行體系，而如何創造一種獨特無二的論述社群（discourse community）。通過使用福柯（Michel Foucault）的論述（discourse）理論概念可以分析此團內部的權力和知識結構。

The present thesis seeks to shed light on a religious group that has not yet been the focus of comprehensive research and was overshadowed by the founding figures of “Buddhist Empires” such as Buddha Light Mountain, Dharma Drum Mountain and Tzu Chi, but plays a vital role in the religious ecology of Taiwan beneath the afore mentions salient Buddhist groups – ‘The Corporation Republic of Hwa Dzan’ (zhonghua huazang jingzong xuehui 中華華藏淨宗學會). Founded by Ven. Jingkong (1927 - ) in 1989 and run by Ven. Wudao (1951 - ), this Pure Land Group displays distinct characteristics in terms of its advocated path towards rebirth into Amitābha’s Pure Land. The mindful recollection or mere invocation of Amitābha’s name is not enough to realise rebirth, rather, monastics and laypeople have to focus on a this-worldly cultivation based on Confucian and Daoist scriptures. Jingkong and Hwa Dzan emphasise that the improvement of one’s fate – and therefore the chance to be reborn into the Pure Land – is not the result of humble worship or the potential effectiveness of rituals or even the renunciation of all worldly distractions, that is ‘going forth’ (chujia 出家), it is rather based on moral conduct in daily life, through acts of filial piety, loyalty, honesty, and humility – which are de facto Confucian values. These ‘Buddhicised’ Confucian values are propagated through various channels (online media, press, dharma talks etc.) and address specifically the sphere of family ethics. Thus, it can be concluded that its target audience are laypeople who are trained and educated to further spread these values. Fieldwork has shown, that the majority of these lay people are middle age and older women who serve as the main conduit through which Jingkong and Hwa Dzan can exert influence on family ethics. Furthermore, on one hand, Hwa Dzan’s propagation of (their) dharma reflects a strong centripetal inclination towards the centre of authority (Jingkong) and by this creates an exclusive discursive community and certain narratives manifesting a word of mouth communication. On the other hand, Hwa Dzan’s incorporation of certain non-Buddhist scriptures reflects a relative openness towards other traditions which are interpreted from a Buddhist perspective and ultimately ‘buddhicised’ if they support specific aspects of their interpretation of the dharma, if not they are rejected. Thus, this thesis aims at analysing the creation of this exclusive discursive community in light of Hwa Dzan’s lay education.\nPrevious works of German, English and Chinese academia have not yet comprehensively addressed this phenomenon because it mainly focused on prominent Buddhist groups and figures. Even Ven. Jingkong himself – the founder of the yet to be investigated group – was only covered in paragraphs and few articles, even though there is a large number of people inspired by his teachings. Thus, it is the aim of this study to fill the blank spot on the religious tableau of Taiwan through extensive fieldwork (interviews, participant observation, participation etc.), literary research to explain the centripetal tendency on the membership level and the centrifugal inclination towards Confucian and Daoist thought through which an exclusive discourse community is created. This discourse will be analysed by applying Michel Foucault’s theoretical concepts of ‘discourse’ to explain internal power and communication structures.