The Influence of Master Taixu on Buddhism in Việtnam

太虛大師對越南佛教的影響

10.6243/BHR.2007.038.211

戴愛蓮(Elise A. Devido)

太虛大師 ； 越南佛教復運動 ； 人間佛教 ； 跨國性的佛教 ； Master Taixu ； Vietnamese Buddhist Revival ； Buddhism for this world ； transnational Buddhism

臺灣師大歷史學報

38期（2007 / 12 / 01）

211 - 248

英文

1920-1940年代越南的佛教復興可由兩方面看出，一是佛教在制度上的改革與發展，二是高臺(Cao Đài)、和好(Hòa Hảo)、淨土居士(Tịnh độ cư sĩ)等新教派的興起。自1920年代以來，佛教改革者由中國的太虛大師(1890-1947)所擘畫的藍圖（包括僧伽教育、寺廟管理的現代化與系統化），以及「人間佛教」的概念（為了佛教在現代世界中的未來所強調的教育、現代出版、社會工作、在家修行團體的中心性）獲得啟發，來從事佛教復興運動。 本研究擬先由中國佛教的復興、1920-1951年間越南佛教改革者的各項活動，以及中越兩國的佛教人士與物資在兩國的往來與流動等方面談起；其次，擬由兩方面入手，藉以追溯太虛法師對越南佛教的影響：其一，透過其作品與弟子，亦即「人間佛教」如何在越南獲得詮釋與理解；其二，透過對1928年及1940年太虛法師兩度造訪越南的描述，藉以指出海外華人對跨國性佛教宣傳上所扮演的重要性。本研究強調，20世紀前半期越南的佛教復興係為以下兩方面奠定基礎，一是1960-1970年代的「參與/涉世佛教」在制度與觀念上的可觀進展，二是自1940年代迄今越南佛教主流的制度發展與影響。由於越南的佛教復興係在跨國性的脈絡下發生，現代佛教史因而需要更有比較性的著作。

The Việtnamese Buddhist Revival,Chận Hưng Phật Giáo, of the 1920s-40s saw reform and developments in institutional Buddhism as well as the rise of new sects such as Cao Đài, Hòa Hâo, and the Tịnh độ cư sĩ. From the 1920s, Việtnamese Buddhist reformers revitalized their religion, inspired in great part by the Chinese monk Taixu's [Thái Hư Ðài Sư] (1890-1947) blueprint to modernize and systematize samgha education and temple administration, and by his idea of Renjian fojiao [Nhân Gian Phật Giáo], ”Buddhism for this world, ”emphasizing the centrality of education, modern publishing, social work, and Buddhist lay groups to Buddhism's future in the modern world. This paper first discusses the Chinese Buddhist revival, then the activities of Buddhist reformers in Việtnam 1920-51, and the flows of Buddhist personnel and materials between Việtnam and China. The paper then traces the influence of Taixu upon Buddhism in Việtnam, primarily in two ways: first, via his writings and his disciples; how was Nhân Gian Phật Giáo, ”Buddhism for this world,” interpreted and realized in Việtnam? Second, the paper narrates Taixu's two visits to Việtnam in 1928 and 1940 and points to the importance of the overseas Chinese community in the propagation of transnational Buddhism in modern times. The paper stresses that the Việtnamese Buddhist Revival of the first half of the twentieth-century established the institutional and conceptual foundation for Việtnamese Engaged Buddhism's remarkable developments in the 1960s-70s, as well as Việtnamese Buddhism's mainstream institutional growth and influence from the 1940s to the present. As the Việtnamese Buddhist Revival took place in a transnational context, more comparative work is needed on the history of modern Buddhism.

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