近代中國佛教歷史書寫與歷史觀之轉型：以《佛學叢報》為中心

佛教在清末民初的傳播發展並非單純的「文化交流」，視為「文化倒流」毋寧更為貼切，意即從中國傳至日本的佛教，經過日本吸收西學洗禮後，又回傳至中國，並為當時學人接受。與此同時，嚴復譯介的《天演論》為中國引薦了進化論，也影響中國佛教界的知識份子。近代西方進化論傳入，與佛教經典論述的時間觀，形成互相嵌合的有機作用。惟進化思想雖可解釋佛教學者眼中的佛教進化史觀，仍無法完善解說佛教歷史發展的全貌。大悟提出的「循環史觀」以及古河老川的「進化循環史觀」，為單純以進化論說明中國佛教歷史的發展拓大了廣度。傳統佛教史觀與近代歷史學在互補與繼替的轉化過程中，交織出近代中國佛教歷史學轉型的多元面貌。本文試圖以狄葆賢於1912年創辦的《佛學叢報》為例，討論前述中國佛教歷史書寫與歷史觀近代轉型的相關問題。

關鍵字

文化倒流；進化論；狄葆賢；《佛學叢報》；佛教歷史書寫

並列摘要

The concept of Buddhist culture in late Qing dynasty was not merely a ＂cultural exchange＂. Instead, it was more suitable to be regarded as ＂cultural circumfluence＂, because that the religion had been spread to Japan, but it was re-accepted by Chinese scholars after it returned from Japan with knowledge absorbed from the Western Works. At the same time, the book Evolution and Ethics, translated by the Yen, Fu, had introduced the Western’s theory of evolution to China. It also has inspired the intellectuals in Chinese Buddhism circle. As the result, this Western concept syncretized with the concept of time described in Buddhism Classic, causing an interactive development to concepts of Chinese Buddhism in Modern period. Though the idea of evolutionary had explained the transformation from a Buddhism scholar’s perspective, it fails to display the complete picture of the historical development of Buddhism in China. Therefore, Buddhism scholar Dawu’s ＂Circular Historical View＂, and Rosen Furugawa’s ＂Circular History of Evolution＂ both give further expansion to the idea of development, that had been purely based on the theory of evolution. With the process of interacting and substituting with each other, the histories of traditional Buddhism and modern period add in diversity to the transformation of Buddhism history in modern China. In this thesis, discussion will be performed based on issues related to written work and conception of Modern Chinese Buddhist History, using Foxue Congbao （《佛學叢報》）, a Buddhist publication which was first published in 1912 by Di Baoxian, as an example.