After China adopted the reform and open door policy in early 1980s, thanks to their knowledge on Buddhism, their familiarity of religious rituals, and their experience in temple management, vegetarian women have doubled their efforts not only to transmit their traditions their next generation but also to establish the authentic Buddhist image of temples in Southern Fujian. (Abstract shortened by UMI.) / The research is carried out according to the discussions on (1) the gender and power relations within the religious institutions that were re-presented and re-produced by renaming vegetarian women as Brahma-carya upasika, and (2) the influences of being identified as Brahma-carya upasika on the life and religious practice of these vegetarian women. From a bifocal perspective, the study demonstrates that women are victim as well as agent within a religious organization in a patriarchal society. It has been discovered that vegetarian women in Southern Fujian have been suppressed yet they have also made use of the opportunities of changing their identity since the late Qing Dynasty. Study results also show that [vegetarian] women in Southern Fujian have adopted obedient attitudes instead of revolutionary means to establish their space and women culture. This could be considered as their expedient means and power yet indicates their powerlessness under the patriarchal society and religion. In other words, they have employed the least powerful approach to conducting their religious life and maximizing their power for self-development. / This thesis, based on historical, textual and field studies, explores a special religious group of vegetarian women (Caigu in Chinese) in Southern Fujian. The research is focused on examining their identify transformation as a religious group to a Buddhist organization along the process of societal change from the end of the Qing up to present time. The key issues discussed in this thesis are as following: (1) the process of institutionalization of the vegetarian women into mainstream Buddhist, (2) the elements that have exercised influences on the religious identity of vegetarian women, (3) temple managements, daily activities and religious rituals, and (4) the relationship between vegetarian women and the mainstream Buddhism in contemporary China. / 劉一蓉. / 呈交日期: 2005年8月. / 論文(哲學博士)--香港中文大學, 2005. / 參考文獻(p. i-xvi (4th group)). / Cheng jiao ri qi: 2005 nian 8 yue. / Adviser: Wai Lun Tam. / Source: Dissertation Abstracts International, Volume: 67-07, Section: A, page: 2616. / 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 Chinese and English. / School code: 1307. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (p. i-xvi (4th group)). / Liu Yirong.

Thesis (M.A.)--Miami University, Dept. of Religion, 2003. / Title from first page of PDF document. Includes bibliographical references (p. 53-55).

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

金佩瑋. / "2003年9月". / 論文(哲學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 126-133). / 附中英文摘要. / "2003 nian 9 yue". / Jin Peiwei. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 126-133). / Fu Zhong Ying wen zhai yao. / 論文摘要 --- p.i / Abstract --- p.ii / 致謝 --- p.iii / Chapter 1. --- 序章 --- p.1 / Chapter 1.1 --- 緣起與目的 --- p.1 / Chapter 1.2 --- 硏究方法 --- p.3 / Chapter 1.2.1 --- 論述分析. --- p.4 / Chapter 1.2.2 --- 質性調查 --- p.7 / Chapter 1.3 --- 理論及分析架構 --- p.10 / Chapter 1.3.1 --- 佛教學向度 --- p.11 / Chapter 1.3.1.1 --- 佛教看待女性的四種態度 --- p.11 / Chapter 1.3.1.2 --- 不利女身的斷言多爲後來竄加 --- p.12 / Chapter 1.3.1.3 --- 轉身論及法無男女論的形成過程 --- p.13 / Chapter 1.3.1.4 --- 轉男身的宗教意義 --- p.13 / Chapter 1.3.1.5 --- 女性曾爲一個歷史主體 --- p.14 / Chapter 1.3.1.6 --- 從權力角度檢視佛教女性處境 --- p.15 / Chapter 1.3.2 --- 女性主義與婦女硏究向度 --- p.15 / Chapter 1.3.2.1 --- 婦女硏究 --- p.15 / Chapter 1.3.2.2 --- 女性主義 --- p.16 / Chapter 1.3.3 --- 佛法義理原則 --- p.18 / Chapter 1.4 --- 典籍與名相 --- p.19 / Chapter 1.4.1 --- 典籍使用 --- p.19 / Chapter 1.4.2 --- 名相釋義 --- p.20 / Chapter 1.4.2.1 --- 女身 --- p.20 / Chapter 1.4.2.2 --- 成佛 --- p.20 / Chapter 2. --- 重構女身成佛的論述場景 --- p.22 / Chapter 2.1 --- 佛經時代的女性境況 --- p.23 / Chapter 2.2 --- 建立女身成佛的系譜 --- p.28 / Chapter 2.2.1 --- 佛在世勇於破禁的年代´ؤ´ؤ女性即身成就阿羅漢 --- p.29 / Chapter 2.2.2 --- 部派對立及厭惡女性的年代´ؤ´ؤ女身不能成佛 --- p.34 / Chapter 2.2.3 --- 大乘運動崛起的年代´ؤ´ؤ以轉身論解放女身 --- p.39 / Chapter 2.2.4 --- 密教與陰性興起的年代´ؤ´ؤ所有人皆能即身成佛 --- p.50 / Chapter 2.3 --- 小結 --- p.58 / Chapter 3. --- 論述背後的女人 --- p.61 / Chapter 3.1 --- 尋找女性的蹤影 --- p.61 / Chapter 3.1.1 --- 碑銘上存在的女性 --- p.62 / Chapter 3.1.2 --- 佛塔信仰體系下的女性狀況 --- p.65 / Chapter 3.1.3 --- 論爭背後的女性參與 --- p.67 / Chapter 3.2 --- 沒女身的協商與互動 --- p.69 / Chapter 3.3 --- 義理上分析和解構 --- p.71 / Chapter 3.4 --- 小結 --- p.73 / Chapter 4. --- 女修行人的協商與互動 --- p.75 / Chapter 4.1 --- 受訪者背景與成佛觀 --- p.75 / Chapter 4.1.1 --- 受訪者背景簡述、接觸佛教以及修行槪念 --- p.75 / Chapter 4.1.2 --- 不同傳統的成佛觀 --- p.78 / Chapter 4.1.3 --- 成佛信念與本身傳統相應 --- p.81 / Chapter 4.2 --- 抵抗與協商的話語 --- p.84 / Chapter 4.2.1 --- 女身之苦與障重 --- p.84 / Chapter 4.2.2 --- 抵抗與磋商 --- p.87 / Chapter 4.2.2.1 --- 人望高處成男身 --- p.87 / Chapter 4.2.2.2 --- 建構乘願再來的話語 --- p.88 / Chapter 4.2.2.3 --- 直接向權威挑戰 --- p.90 / Chapter 4.2.2.4 --- 把經教性別支配論述消弭 --- p.91 / Chapter 4.2.2.5 --- 把握佛法的隨機和弔詭性 --- p.92 / Chapter 4.3 --- 佛教女人的得力與消力 --- p.94 / Chapter 4.3.1 --- 傳統與信仰想像 --- p.94 / Chapter 4.3.2 --- 以退爲進及以傳統制傳統 --- p.96 / Chapter 4.3.3 --- 建立正面楷模及女性的傳統 --- p.101 / Chapter 4.4 --- 小結 --- p.101 / Chapter 5. --- 去性別化與權力主體 --- p.104 / Chapter 5.1 --- 從轉身到去性別 --- p.105 / Chapter 5.1.1 --- 去性別化´ؤ´ؤ現代轉身論 --- p.106 / Chapter 5.1.2 --- 轉身/去性別還是陽剛與陰柔？ --- p.107 / Chapter 5.2 --- 女性的權力與主體性 --- p.109 / Chapter 5.2.1 --- 沒女身的主體性與權力 --- p.110 / Chapter 5.2.2 --- 顛覆性的主體權力 --- p.113 / Chapter 5.3 --- 小結 --- p.115 / Chapter 6. --- 總結´ؤ´ؤ初探女性義理學 --- p.118 / Chapter 6.1 --- 新世代的衝擊與重建 --- p.119 / Chapter 6.2 --- 女性義理學及性別硏究的策略與方向 --- p.121 / Chapter 6.2.1 --- 轉身/去性別的新意涵 --- p.121 / Chapter 6.2.2 --- 回復性別平等的新傳統 --- p.123 / Chapter 6.3 --- 正視偏見與盲點 --- p.124 / Chapter 6.4 --- 結語 --- p.125 / Chapter 7. --- 參考書目 --- p.126

Texte remanié de: Diss.--Fachbereich Geschichts- und Kulturwisssenschaften--Berlin--Freie Universität, 2000. / Bibliogr. p. 283-314.