University of Macau / Faculty of Social Sciences and Humanities / Department of Chinese

民國佛教發展的一條主線是佛教的改革運動，這條線索串聯起了國家、寺僧、信眾，成為觀察和理解佛教如何回應時代劇變的關鍵。學術界對近代中國佛教史的研究中亦對佛教改革有所關注，但至少存在兩方面的不足：首先，關注的對象過於狹窄，局限在少數推行改革的"高僧"或居士的生平、思想上，故常將改革的藍圖當做了改革的實效，導致對民國佛教的特徵概括有所偏差；其次，未能從地方的視角出發，無法具體分析佛教在地方社區的各群體中扮演的複雜角色，因此對改革遭受抵制乃至失敗的原因分析不清。 / 本論文以民國時期（1912 - 1949）政治和佛教重鎮南京市的佛教寺廟、組織和信徒為中心，討論在政府和僧團自上而下的雙重改革計劃中，地方佛教如何進行回應。在研究方法上主要利用社會史、地方史的方法，通過解讀政府公文、檔案、佛教報刊、方誌寺誌、調查報告、時人文集等新、舊史料，結合量化的數據統計和質性的案例分析來呈現民國時首都南京的佛教狀況。 / 全文主體分四章展開，第一章主要透過數據展示南京佛寺、僧眾、廟產的概貌，第二、三兩章分別敘述國家和僧團建設首都模範佛教社群的嘗試及其成效，第四章分析南京城內信佛居士和民眾的實踐及其與佛教改革間的關係。本文的結論認為：相對於國家和僧團的初衷，佛教改革在南京的推行困境重重、收效甚微。其原因不可簡單歸為"保守"僧人的阻撓，"國家"內部的信仰和利益分歧使得政府主導的改革計劃大多被消解，而改革派僧人囿於現實條件而態度搖擺或方式不當也使得僧團主導的改革藍圖空有其名。地方的僧人、居士、信眾往往根據自身和當地的實際情況，在與各方勢力的斡旋中長期維持著他們認為最重要的佛教信仰、儀式和組織，比如佛教的禪、凈實踐、僧人的經懺傳統、寺院的法會香會等。最後在南京這樣的江浙中心城市，佛教所延續的傳統多過革新的成績。 / 通過考察南京的佛教改革進程，我們可以進一步修正甚或挑戰學界對近代佛教史的既有認知。第一，佛教在近代"宗教"/"迷信"的定義和分類中被作為合法的宗教，僧人的改革計劃亦有不少與政府的計劃重合，故佛教常被認作順應國家管制的代表。實則僧信的靈活抵制和佛教組織承擔的慈善、教育等公共角色經常違背國家意圖，這使得佛教也常成為讓政府世俗化計劃擱淺的"暗礁"。第二，在看似最具備改革條件的南京，佛教革新舉步維艱，民國時大多佛教徒反而熱衷於追求彼岸之解脫、重視儀式和神秘力量，這不同於學者通常總結的近代佛教的理性化、去傳統化、去神話化、心理化等現代特徵，兩種特點至少是並存的。第三，佛教改革的不徹底甚或失敗，並不意味其積重難返，反而表明在不同特徵的混融與競爭中各方的宗教需求都能得到滿足，這顯示了佛教社群的整體繁榮。故在評價佛教的地位時不必預設一種唯一"正確的"形態去判別其"衰落"或"復興"，而可採取更為開放、包容的宗教學立場。 / The Buddhist reformation was a main theme in the history of modern Chinese Buddhism. It showed how did a Buddhist community respond to the challenge of that times by involving the state, Buddhist temples, monks and laypersons. Scholarly attention has been paid on this theme, while there still is room for improvement. Firstly, previous researches preferred lives and thoughts of "eminent monks" or intellectual lay Buddhists who endorsed the reform rather than ordinary believers, which led to the confusion between reform blueprint and real effects. Secondly, the reason why Buddhist reformation failed was vague because few study applied a region-based approach to analyze different roles Buddhism played in local societies. This dissertation focuses on Buddhist temples, organizations and believers in Nanjing during the Republican period (1912-1949). It aims at local responses to Buddhist reformations launched by the government and Buddhist activists respectively. Approaches of social and local history will be applied to analyse various materials such as official documents and archives, Buddhist newspapers and periodicals, local and temple gazetteers, memoirs and collected works of contemporaries. Pictures of the Buddhist community in capital Nanjing will emerge from statistical analysis as well as case studies. / This thesis consists of four main chapters. Quantitative studies have been done in chapter 1 to portray the general picture of temples, monks and temple properties in Nanjing. Chapter 2 & 3 discusses and evaluates the reformative attempts of some officials and monks in Nanjing respectively as to make a model Buddhist community in the capital. Chapter 4 presents the practice of laymen in the city and illustrates its relationship with the reform. It can be concluded that the effects of the Buddhist reform were quite limited compared to its ambitious plan. The reason cannot be simply ascribed to the boycott of those "conservative monks". As a matter of fact, divergent opinions and interests in state and sangha made the reform campaigns exist in name only. Besides, clergy and laity were good at evading reformative pressures come from the top. They maintained those beliefs and rituals they considered valuable, such as the practice of pure land, the tradition of chanting and confession, the dharma assemble and pilgrimage and so forth. As a result, the conventional traditions in Buddhism were much more transparent than those unconventional reformative characteristics in a modern city like Nanjing. / Based on the example of Nanjing, we can shed some light on the research of modern Chinese Buddhism. First of all, Buddhism was considered as a disciplined religion in the religion/superstition dichotomy formulated by government. But the practice of monks and laypersons always went against the reform plan. The charitable and educational roles Buddhist organizations played alarmed the officials as well. These made Buddhism actually become "hidden obstacles" to the secularization progress launched by government. Secondly, the failure of the reform demonstrates that most Buddhists were enthusiastic about afterlife, rituals and mysterious power in modern times. Therefore, characteristics of modern Buddhism summarized by scholars as rationality, de-traditionalization, demythologization and psychologization should be reevaluated. Thirdly, the unthoroughness of the reform didn’t necessarily mean the degeneration or decline of Buddhism in the Republican era. On the contrary, the confrontational and competitive ideas of Buddhism met different demands of believers and brought prosperity to this religion in a local society. The Nanjing example reminds us that we should not assume a "standard Buddhism" to judge others. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 邵佳德. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 223-236). / Abstracts also in English. / Shao Jiade.

過去學者討論僧人與國家之關係，多強調來自國家的制度規定，忽略了僧人的主觀能動性。本文則從護僧榜文出發，嘗試以自下而上的視角去探討僧人與國家的關係。此類榜文在有清一代多地出現，看似係皇帝聖旨，強調國家對僧人的優待政策，被不少僧人隨身攜帶。更有甚者，榜文被張掛、勒石記錄或刻板刷印以擴大影響。而事實上，清帝從未頒行過護僧榜文，所謂的護僧榜文是僧人為維護自身利益製造出來的。 諸多普通民眾難以判斷榜文的真假，而地方官紳大多對這類民間文本並不關心，認為其無關緊要。也有佞佛官紳利用此類榜文來鼓吹佛教，幫助維護寺廟與僧人的利益。通過對護僧榜文的研究，可以看到僧人並非只是國家規定的被動接受者，他們借用國家的名義，製造、傳播并利用符合自身利益的"國家規定"。 / Most previous research on relations between monks and the state focused on the state regulations, and ignored the monks’ subjective initiative. In Comparison, this thesis centers on the various Official Placards of Protecting Monks in the Qing dynasty and tries to discuss the relationship between monks and the state from a bottom-up perspective. Those placards, taken by not a few monks, were similar to imperial edicts in format, emphasizing the state’s amiable position toward monks. Occasionally, people posted these placards on the wall, or carved them on the stele, or printed them out, in order to expand influence. As a matter of fact, Qing emperors had never issued such a kind of edict. Therefore, the so-called Official Placards of Protecting Monks were counterfeited by certain monks for their own sakes. On the one hand, it was difficult for many commoners to tell the authenticity of these placards. On the other, the majority of local officials and elites did not bother themselves with these placards. Nevertheless, a few local elites took advantage of these very placards to promulgate Buddhism and protect monks and their temples. In sum, the Official Placard of Protecting Monks throws light on another aspect of the relationship between the state and the monks, revealing that monks were by no means passive receiver of state regulation. On the contrary, by manipulating the credit of the state, they were able to produce, spread and capitalize on the so-called "state regulations" in their own interests. / Detailed summary in vernacular field only. / 伍金菊. / "2014年10月"--Title page. / "2014 nian 10 yue"--Title page. / Parallel title from English abstract. / Thesis (M.Phil.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 133-148). / Abstracts also in English. / Wu Jinju.

Bzhad pa'i rdo rje (1697-1740), the Fifth Sle lung Rin po che, was a religiously and politically controversial figure and an incredibly prolific author, having written or compiled over 46 volumes worth of mainly religious texts. A high-ranking Dge lugs pa sprul sku, Sle lung is seen as having gradually "defected" to the Rnying ma school, although he self-identified as a follower of the "non-sectarian" (ris med) perspective. Sle lung also acted as a spiritual advisor to most of the major central Tibetan rulers during the course of his life, most significantly Mi dbang Pho lha nas (r. 1729-1747). But despite numerous features of fascinating interest, Sle lung and his writings have received very little scholarly attention, and this thesis is intended to fill this unfortunate lacuna. The present study begins with an extended biographical examination of Sle lung's life, and the political and religious unrest in central Tibet at the time in which he was deeply invested. I pay special attention to the controversies that surrounded him, particularly his purported sexual licentiousness and his ecumenical work which was unpopular among his more sectarian Dge lugs pa critics. This opening biography provides critical historical context as I move on to examine two of Sle lung's most important literary works. The first is the sixteen-volume Gsang ba ye shes chos skor, a massive cycle of teachings by Sle lung and his students that integrates tantric theories derived from Sle lung's experience with Gsar ma (specifically Dge lugs pa) teachings. The second work is the Bstan srung rgya mtsho'i rnam thar, a unique text in Tibetan literature which consists of an apparently unprecedented compilation of Tibetan Buddhist protector deity (bstan srung, chos skyong) origin myths. I will make sense of key features of these two works within the larger context of Indo-Tibetan Buddhism, as well as the political and personal concerns of Sle lung himself.

Amituofo recitation is the chanting of the phrase "namo Amituofo , which is a rite commonly used among Buddhists for the attainment of merit. However, the attained merits would be nullified if the initiate gets pregnant after she has done Jiezhu. This has much to do with taboos related to female sexuality. Women always have a marginalized status as the supposedly "weaker" gender having a lower social position. The association of female bodily discharges with defilement further discredits their status. Jiezhu in effect reinforces the idea of "defilement" attributed to the female body. The shame that the women feel with the male-defined negative female bodily image affirms the patriarchal hegemony. / Based on historical, textual and field studies, this thesis examines a women-oriented initiation rite called Jiezhu. Jiezhu, a once-in-a-lifetime rite of passage, is performed by menopausal women in Ninghua, Western Fujian, China. / However, ritualistic acts provide therapeutic healing. The Jiezhu woman has to go through a stage in which she has to handle the change of her role and identity as a life-giver (mothering) with the end of her procreative cycle. The ritual provides both private and public meanings to the woman and helps her relieve the physical and mental difficulties that she faces in her menopausal stage. / It is believed in the villages of Ninghua that when a woman reaches her menopausal age, she has to do Jiezhu, without which, her Amituofo recitation (nianfo) would not be efficacious. In other words, Jiezhu, as a pre-requisite for Amituofo recitation, is at the same time a purification rite. / Jiezhu appropriates the woman into a new phase of being by first providing private meanings to her. Ritualistic acts can bridge memory and imagination. The ritual program allows the woman to go back and forth the past, the present and the future. Jiezhu dramatically juxtaposes girlhood and mature womanhood, reenacts her wedding and rehearses her future funeral. Death and rebirth symbols abound. In Jiezhu, the woman "witnesses" her own funerary rites to ensure abundant personal possessions are burned for her to receive in the underworld after her death. The woman acquires spiritual strength to ease off from her menopausal stress and to allay the fears of the approach of death. Jiezhu and Amituofo recitation make up a twin tool they use to ensure a more fortunate rebirth. / Second, Jiezhu gives social meanings. The woman is given a new identity. She is now eligible for Amituofo recitation and becomes a member of the nianfo community. As social inferiority can be compensated for by a show of lavishness, Jiezhu as an expensive event creates symbolic capital. Jiezhu has become a symbol of prestige and resources that in part enhances the status of the women. / The women are also able to express their power within the limits of their traditional politics. The woman's contributions as a wife and a mother are valued and celebrated in the Jiezhu ceremony. The youthful, bright and colourful gift items given by the married daughter display a defiant tone against the association of Jiezhu with old age. Jiezhu celebrates an oft-neglected life crisis of women. / To conclude, Jiezhu on the one hand "traditionalizes", and on the other hand, as a strategic mode of action, challenges traditions through religious and social empowerment. Jiezhu preserves the established order but it also facilitates transformation in the initiate. The two dynamics of ritual are not antithetical; they produce and contend with each other. / Cheung, Tak Ching Neky. / "September 2007." / Adviser: Chi Tim Lai. / Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3178. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (p. 390-406). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in English and Chinese. / School code: 1307.

University of Macau / Faculty of Social Sciences and Humanities / Department of History

The thesis searches for the roots of the Chinese appreciation for the concepts contained in the early Mādhyamika texts in the currents in Chinese philosophy and the political climate in China during the Eastern Chin and Liu Sung periods. We also seek to account for the characteristic emphasis in hsüan-hsüeh thought on descriptions of a hypothetical sage-ruler and of "Non-being" (and in Buddhist thought on the divine saviour and the eternal life of the "spirit") in the social/political situation in China during this period. We examine the many points of correspondence and similarities between Taoist philosophy and concepts originating in the Prajnāpāramitā texts. Selected translations from the Ming-fo-lun (Treatise Illuminating the Buddha) by Tsung Ping (375-443) are used as examples of a Chinese layman's appraisal of the Buddhist "Path" vis-a-vis those of the philosophical Taoists and Confucianists and to give an overall picture of the philosophical climate of the period. The thesis concludes that there is a wealth of similarity between the Buddhist ideas being introduced to Chinese in the Post-Han period, and China's own philosophical output before and during this period. A continuity is identified between the tenets of hsüan-hsüeh and these Buddhist ideas. We further conclude that the Chinese interest in the limitless powers of the Buddha--like the emphasis in hsüan-hsüeh thought on the qualities of the sage-ruler--can be attributed to the social strife in the period and the erosion of faith in mundane political philosophies. The life of the "spirit" and the countenance of the Buddha offered truly lasting stability and reassurance which the more worldly doctrines had been unable to provide. As a final note, the thesis considers the common appreciation for Buddhism among Indians and Chinese as indicative of universal features of religious systems. We conclude that as common components of the Mādhyamika system practiced in India and China, the recognition of an all powerful deity and transcendent realm coupled with the idea of men's potential to interact and identify with these may be acknowledged as two of the fundamental features of a particular religious doctrine shared for a time by these two ancient civilizations. / Arts, Faculty of / Asian Studies, Department of / Graduate

學界一致肯定近代上海紳商居士在中國佛教現代化轉型過程中發揮了巨大的作用，對此的研究卻明顯不足，不但與紳商居士的歷史重要性極不相稱，也正因缺乏具體研究而導致對該群體的特徵描述並不準確，繼而對近代佛教的樣貌還原亦有所失真。本文試圖通過研究王一亭同時兼具紳商與佛教徒雙重身份的典型個案，探討上海紳商居士的宗教生活與近代佛教轉型之間的互動與糾葛，進而填補近代紳商居士研究領域的空白，並對既有佛教現代化轉型研究進行一定的補充和修正。 / 本文在參考一般近代佛教研究常論及的教內著述和報刊文獻基礎上，還以大量的王一亭書畫作品、教外報刊、方誌檔案和其他散見資料為一手史料。通過運用史料學、文獻分析和圖像學研究等方法，並結合布迪厄的社會實踐理論，全文共分四章全面考察王一亭的宗教信仰與佛教實踐。第一章主要梳理王一亭躋身紳商界後進入佛教場域的詳細歷程，及其平日對傳統佛教活動的參與情況。第二章聚焦建制化佛教場域，通過對比僧寺叢林等傳統佛教組織，探討王一亭與其他上海紳商居士創辦、參與各類新型佛教組織時對佛教再生產的影響、及其對佛教內部權力關係的重構。第三章基於藝術場域，論述王一亭將宗教信仰帶入藝術創作和交往活動時憑藉藝術和社會資本兌換、積累佛教文化和經濟資本的情形，及其以此進行社會慈善活動、獲得象徵資本的經過。第四章關注慈善場域中王一亭等上海紳商居士在居士慈善組織中對扶乩、佛教和慈善資源的融攝，考察紳商居士慈善的特點、以及由此為制度化佛教發展帶來之資本和權力關係的變化。 / 王一亭的個案和相關活動中其他上海紳商居士的參與反映出近代佛教轉型呈現出以下特徵：其一，上海紳商居士創辦出新型居士組織，其根本特色和成功原因在於對傳統寺院經濟模式的傳承與創新；其二，社會慈善活動成為佛教發展的關鍵，而上海紳商居士發起之居士慈善不但給佛教帶來更多理性化的資本與運作，亦使佛教慈善出現扶乩化的傾向；其三，近代佛教的領導權力逐漸由高僧部份轉向紳商名流居士，而這種轉向既有傳統寺院經濟、文化資本削弱的原因，又與這批名流居士自身紳商權力的擴張密切關聯。 / Despite their significant role in the history of modern Chinese Buddhism, focused study on the Shanghai’s lay Buddhist business elites is insufficient for a full understanding on them. This thesis is a case study of a representative Shanghai’s lay Buddhist business elite called Wang Yiting（1867~1938）. We aim at analyzing his religious practices and his involvement in the modernization of Chinese Buddhism in Shanghai. Making use of first-hand resources including local chronicles, archives, Wang’s artworks and his non-Buddhist writings, this thesis applies the methodology of iconography and the theory on social practice of Pierre Bourdieu to analyze the religious practices of Wang Yiting and his reproduction and representation of modern Chinese Buddhism. / Chapter one traces the experience of Wang’s taking refuge in Buddhism and his daily Buddhist practices. Chapter two discusses the lay Buddhist movement led by Wang and his friends and compares it with traditional monastic organizations. Chapter three analyzes Wang’s religious beliefs as revealed in his art works. We also study how Wang has utilized Buddhist art for charity work and education of the mass. Chapter four studies the Association of Chinese Philanthropy of Aiding Life in Shanghai. We will study how the popular practices of spirit writing and of the Jigong cult was introduced into the Buddhism by Wang Yiting. / Through the case study of Wang we intend to show (1) how the Shanghai Buddhist lay merchants had successfully transformed the traditional monastic economy, (2) how they had integrated the popular practice of spirit writing and charity work into modern Buddhism, and finally (3) how the leadership of modern Buddhism has transferred from eminent monks to these lay Buddhist merchants. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 張佳. / Thesis submitted: December 2014. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 248-263). / Abstracts also in Chinese. / Zhang Jia.

Pong, Seong Teresa. / Thesis submitted in: October 2006. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (leaves 170-173). / Abstracts in English and Chinese. / Chapter Chapter1: --- Introduction --- p.1 / The Symbols --- p.1 / Thesis Objectives --- p.11 / Literature Review --- p.15 / Research Methods --- p.26 / Summary --- p.32 / Chapter Chapter 2: --- "The ""Modernization"" of Hong Kong Buddhism" --- p.40 / Modernized Buddhism closer to home --- p.41 / F6 Guang Shan --- p.42 / Dharma Drum Mountain [Fagu Shan Education Foundation] --- p.46 / ClJT Gongdehui --- p.49 / What are they teaching? --- p.50 / Independent Religiosity --- p.54 / The impact of TBO's in Hong Kong --- p.58 / """Cultural Buddhism"" of Chi Lin" --- p.62 / Chapter Chapter 3: --- The Rise of Chi Lin Nunnery --- p.67 / Chi Lin's History --- p.67 / The Tang Dynasty Reproduction --- p.73 / Chi Lin's attempt to replicate the past --- p.75 / Discussion on the architecture of the redeveloped Chi Lin Nunnery --- p.80 / The Other Hardware - The Hammer Hill Road Garden --- p.82 / The Significance of Chinese Temples' Surroundings --- p.85 / The Software - Services offered --- p.88 / The Designer and her Team --- p.92 / What do the outsiders think? --- p.100 / Summary --- p.101 / Chapter Chapter 4: --- The Proselytes --- p.104 / Why Buddhism? --- p.104 / Conversion to Buddhism --- p.108 / From Folk Religion to Buddhism --- p.110 / From Christianity to Buddhism --- p.117 / The Rites of Passages with divisions in beliefs --- p.125 / Summary --- p.129 / Chapter Chapter 5 - --- Conclusion --- p.136 / Proselytes: Who was the instigator? --- p.136 / The two major groups of proselytes --- p.137 / Social Leveling in Hong Kong --- p.140 / The Concept of Belief Intensity Cycles --- p.144 / The Role of Chi Lin Nunnery --- p.153 / Conclusion --- p.156 / Appendix 1 --- p.166 / Bibliography --- p.170

人間佛教是當代漢傳佛教發展的主流，而佛教女性的參與是人間佛教僧團主要特徵之一。這點在台灣尤其明顯。以佛光山為例，八成以上的出家眾為女性。因此佛教女性的參與是不可忽視之研究命題。自20世紀80年代開始，佛光山開始了國際化的過程。本文以香港佛光道場為個案，以道場中的佛教女性為研究對象，結合台灣和香港的社會處境，探討佛教女性在香港佛光道場中的角色和作用。 / 本文有兩條主線：佛教女性觀和佛教女性實踐。女性在佛教中處於何種地位，扮演何種角色，發揮何種作用受佛教對女性的看法影響。有鑑於此，本文將追本溯源，首先概述傳統佛教女性觀的基本情形，進而分析近代太虛、印順對佛教女性觀的調適，重點分析星雲大師的佛教女性觀。另一條主線便是佛教女性的實踐。文章以隸屬於台灣佛光山的香港佛光道場展開深描，力圖展現當代佛教女性參與佛教的方式，在佛教發展過程中扮演的角色及信眾對佛教女性的評價。 / 本文分為八個部份。第一章首先介紹問題緣起，然後就本文相關的研究現狀進行了回顧與反思。接著交代了本文所運用的研究方法。最後說明了本文的研究意義。第二章按照原始佛教、部派佛教和大乘佛教的順序回顧了早期佛教的女性觀，進而探討到漢傳佛教的佛教女性的信仰現實。第三章介紹了人間佛教的三位代表人物太虛、印順和星雲對佛教女性的看法，尤其從理論和實踐層面重點論述了星雲的佛教女性觀。第四章進入本文的案例。首先詳細介紹了香港佛光道場的發展歷程及其設施、人員構成和組織結構。第五章歸納了佛光女性實踐信仰的三種方式。第六章介紹佛光道場文化、教育、慈善和共修四項活動。第七章以佛光道場住持滿蓮法師為個案，將佛光山的女性生命歷程階段化，並分析佛光道場出家女性的素質以及佛教女性之間的合作。 / 本文從香港佛光道場佛教女性的“思想層次（星雲大師的佛教女性觀）、“制度層次（佛光山及佛光道場的組織形態）、“個人層次（出家女性的個人生命史）、“文化層次（佛教女性所處的香港背景）等多角度，在結合理論模型和田野材料的基礎上，本文得出下列結論：首先，就女性的虔信度上來說，佛教女性信仰佛教的動機較為純潔，她們主動選擇佛教，追尋自己的信仰家園。其次，佛教女性不僅人數眾多，參與時間長，頻率密集，同時參與方式也多樣化，包括教育、文化、慈善、共修等多種多樣的活動。第三，因佛光道場佛教女性是參與、建設、繁榮佛教的典範，總體上獲得了信眾的認可。最後，佛教女性對自我的認同也是其能夠在佛光山發展中發揮重要作用的原因之一。 / Being the mainstream of contemporary Chinese Buddhism, Humanistic Buddhism is characterized by the full participation of women in its religious practices, which is particularly evident in Taiwan. Taking Fo Guang Shan for an example, it has a larger female monastic population-over eighty per cent -of contemporary Buddhist order. Buddhist women’s full participation in contemporary Chinese Buddhism therefore deserves a comprehensive study. This present study, being organized as a case study of Fo Guang shan in Hong Kong, one of Fo Guang Shan’s worldwide branches, aims to explore the active and positive roles played by Buddhist women in Fo Guang Shan Buddhist Community, in particular, during its “stepping out for internalization and globalization since 1980s. Of course, the localization of Fo Guang shan in Hong Kong against the social contexts of Hong Kong and Taiwan is also taken into consideration. / The focus of this study is twofold: 1) to provide an overview of major views of women in Buddhism and 2) to examine and analyze the contemporary Buddhist women’s participation in Buddhism. Indeed, Buddhist views of women exert their significant influence on women’s studies, practices and status in Buddhism. Thus, this study first traces the historical development of major views of women in Buddhism to identify its basic and general types. While, a big emphasis is put on the investigation of Tai Xu’s, Yin Shun’s and the founder of Fo Guang Shan Monastic Community-Master Hsing Yun’s views of women. The discussions on the contemporary Buddhist women’s participation in Buddhism in this study are mainly exemplified by the female monastics working for and in Fo Guang Shan in Hong Kong, such as their studies and practices of Buddhism, their responsibilities for preserving and teaching Buddhist teachings and guiding lay Buddhist followers in Hong Kong and their positive contributions to the society. / Chapter One explains the reasons for developing this study on contemporary Buddhist women’s participation in Buddhism. Also includes a detailed literature review of this topic, the methodology adopted in and the significances of this study. The early Buddhist views of women along its chorological order of development are then presented with a specific introduction to Chinese Buddhist views of women in Chapter Two. Next, Tai Xu’s, Yin Shun’s and Master Hsing Yun’s, the three representatives of Humanistic Buddhism, are analyzed respectively. A detailed explanation on the history, organization and the monastic environment of Fo Guang Shan in Hong Kong, my particular case study, is provided in Chapter Four. Chapter Five puts forward the three major ways of women’s engagement with Buddhist activities of Fo Guang Shan in Hong Kong and provides its followers’ evaluation on their female monastics. Chapter Six illustrates how the Fo Guang Shan in Hong Kong follow and practice Fo Guang Shan’s main objectives: to promote the Drarma through culture activities, to foster talent through education, to benefit society through charity and to purify people’s mind through cultivation. The final Chapter is devoted to the Venerable Man Lian, the general secretary of Fo Guang Shan in Hong Kong to illustrate the high quality of female monastics in Fo Guang Shan. / It is therefore clear to find that this study, by taking Fo Guang Shan as its specific example, explores the contemporary Buddhist women in Buddhism from the aspects of “conceptions (i.e. Master Hsing Yun’s views of Buddhist women), “systems (the organization and structure of Fo Guang Shan), “cultural and social contexts (for Buddhist women’s development in contemporary Chinese society) and “personal circumstances (the life story of particular female monastic). It shows, out of both theoretical and fieldwork data analyses, that the contemporary Buddhist women identify and express Buddhism as their personal religious beliefs much more actively and confidently. It also shows there is a large number of Buddhist women who are not only frequent visitors to Fo Guang Shan in Hong Kong but active participants in various religious activities for education, charity and cultivation. And the female monastics of Fo Guang Shan in Hong Kong gain a high evaluation from their followers because of their full contribution. Accordingly, their high level of identification as monastic women also makes them be able to play an important role in the process of internationalization and globalization of Fo Guang Shan. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 王富宜. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 199-210). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Wang Fuyi. / 中文摘要 --- p.I / Abstract --- p.III / 致谢 --- p.V / 目錄 --- p.VII / 圖目錄 --- p.X / 表目錄 --- p.XI / Chapter 第一章 --- 绪论 --- p.1 / Chapter 1.1 --- 研究緣起與研究問題 --- p.1 / Chapter 1.1.1 --- 研究緣起 --- p.1 / Chapter 1.1.2 --- 研究問題 --- p.5 / Chapter 1.2 --- 研究回顧 --- p.8 / Chapter 1.2.1 --- 佛教女性觀的研究 --- p.9 / Chapter 1.2.2 --- 佛教女性的歷史研究 --- p.12 / Chapter 1.2.3 --- 佛教女性的調查研究 --- p.15 / Chapter 1.2.4 --- 台灣佛光山的研究 --- p.18 / Chapter 1.2.5 --- 研究特點和研究不足 --- p.19 / Chapter 1.3 --- 研究方法與材料 --- p.20 / Chapter 1.4 --- 研究意義 --- p.24 / Chapter 第二章 --- 傳統佛教的女性觀 --- p.25 / Chapter 2.1 --- 早期佛教的女性觀 --- p.25 / Chapter 2.1.1 --- 經典中的女性觀 --- p.26 / Chapter 2.1.2 --- 制度上的女性觀 --- p.29 / Chapter 2.1.3 --- 比丘尼僧團的成立 --- p.32 / Chapter 2.2 --- 大乘佛教的女性觀 --- p.34 / Chapter 2.3 --- 中國比丘尼僧團的成立及其發展 --- p.36 / Chapter 2.3.1 --- 東晉南北朝時期 --- p.37 / Chapter 2.3.2 --- 隋唐時期 --- p.38 / Chapter 2.3.3 --- 宋元明清時期 --- p.39 / Chapter 2.4 --- 小結 --- p.40 / Chapter 第三章 --- 人間佛教的女性觀 --- p.42 / Chapter 3.1 --- 太虛、印順的佛教女性觀 --- p.43 / Chapter 3.1.1 --- 太虛的佛教女性觀 --- p.43 / Chapter 3.1.2 --- 印順的佛教女性觀 --- p.46 / Chapter 3.1.3 --- 太虛、印順女性觀的意義 --- p.47 / Chapter 3.2 --- 星雲的佛教女性觀 --- p.49 / Chapter 3.2.1 --- 星雲的佛教女性觀的背景 --- p.50 / Chapter 3.2.2 --- 星雲的佛教女性觀的理念層面 --- p.51 / Chapter 3.2.3 --- 星雲的佛教女性觀的實踐層面 --- p.55 / Chapter 3.2.4 --- 星雲的佛教女性觀的特點 --- p.58 / Chapter 3.3 --- 小結 --- p.59 / Chapter 第四章 --- 香港佛光道場的歷史和現狀 --- p.62 / Chapter 4.1 --- 香港佛光道場的歷史發展 --- p.63 / Chapter 4.1.1 --- 香港佛教之歷史發展 --- p.63 / Chapter 4.1.2 --- 台灣佛光山來港發展歷程 --- p.65 / Chapter 4.2 --- 香港佛光道場的環境和氛圍 --- p.72 / Chapter 4.2.1 --- 香港佛光道場的環境 --- p.73 / Chapter 4.2.2 --- 香港佛光道場的氛圍 --- p.75 / Chapter 4.3 --- 香港佛光道場的人員和組織 --- p.78 / Chapter 4.3.1 --- 香港佛光道場的人員及組織 --- p.78 / Chapter 4.3.2 --- 香港佛光協會的人員及組織 --- p.81 / Chapter 4.3.3 --- 法師、信眾和義工的溝通 --- p.86 / Chapter 4.4 --- 小結 --- p.90 / Chapter 第五章 --- 香港佛光道場的女性參與 --- p.92 / Chapter 5.1 --- 出家女性的僧伽參與 --- p.93 / Chapter 5.1.1 --- 出家女性僧伽參與的概況 --- p.93 / Chapter 5.1.2 --- 信眾對出家女性的認知 --- p.96 / Chapter 5.1.3 --- 信眾對出家女性的評價 --- p.98 / Chapter 5.2 --- 在家女性的個人參與 --- p.101 / Chapter 5.2.1 --- 在家女性個人參與的動機 --- p.101 / Chapter 5.2.2 --- 在家女性個人參與的情形 --- p.108 / Chapter 5.2.3 --- 在家女性個人參與的結果 --- p.112 / Chapter 5.3 --- 在家女性的社會參與 --- p.115 / Chapter 5.3.1 --- 在家女性社會參與的機制 --- p.115 / Chapter 5.3.2 --- 在家女性社會參與的原因 --- p.118 / Chapter 5.3.3 --- 在家女性社會參與的影響 --- p.122 / Chapter 5.4 --- 小結 --- p.124 / Chapter 第六章 --- 香港佛光道場的宗旨及體現 --- p.128 / Chapter 6.1 --- 以文化弘揚佛法 --- p.128 / Chapter 6.1.1 --- 文化活動的類型 --- p.128 / Chapter 6.1.2 --- 文化活動的體現 --- p.132 / Chapter 6.1.3 --- 文化活動的功能 --- p.133 / Chapter 6.2 --- 以教育培養人才 --- p.135 / Chapter 6.2.1 --- 教育活動的類型 --- p.136 / Chapter 6.2.2 --- 教育活動的制度 --- p.138 / Chapter 6.2.3 --- 教育活動的作用 --- p.140 / Chapter 6.3 --- 以慈善福利社會 --- p.142 / Chapter 6.3.1 --- 慈善活動的理念 --- p.142 / Chapter 6.3.2 --- 慈善活動的投入 --- p.144 / Chapter 6.3.3 --- 慈善活動的類型 --- p.147 / Chapter 6.4 --- 以共修淨化人心 --- p.152 / Chapter 6.4.1 --- 共修活動的類別 --- p.152 / Chapter 6.4.2 --- 共修活動的過程 --- p.154 / Chapter 6.4.3 --- 共修活動的功能 --- p.156 / Chapter 6.5 --- 小結 --- p.158 / Chapter 第七章 --- 香港佛光道場的住持--滿蓮法師 --- p.160 / Chapter 7.1 --- 滿蓮法師的個人成長經歷 --- p.162 / Chapter 7.1.1 --- 預備期 --- p.161 / Chapter 7.1.2 --- 養成期 --- p.164 / Chapter 7.1.3 --- 執事期 --- p.166 / Chapter 7.2 --- 滿蓮法師的領導才能 --- p.168 / Chapter 7.2.1 --- 領導理念 --- p.169 / Chapter 7.2.2 --- 領導素質 --- p.170 / Chapter 7.2.3 --- 領導策略 --- p.172 / Chapter 7.2.4 --- 領導模式 --- p.173 / Chapter 7.3 --- 滿蓮法師的佛教女性觀 --- p.175 / Chapter 7.3.1 --- 滿蓮法師對佛教女性問題的態度 --- p.175 / Chapter 7.3.2 --- 滿蓮法師對佛教女性問題的認識 --- p.177 / Chapter 7.4 --- 小結 --- p.181 / Chapter 第八章 --- 結論 --- p.184 / Chapter 8.1 --- 研究結論 --- p.184 / Chapter 8.2 --- 研究反思 --- p.189 / Chapter 附錄一： --- 香港佛光道場信眾調查問卷 --- p.191 / Chapter 附錄二： --- 訪談問題提綱 --- p.197 / Chapter 附錄三： --- 參考書目 --- p.199