從越南佛教的「入世精神」到太虛大師的「人間佛教」之研究

A Study of ＂Secular Spirit＂ of Vietnamese Buddhism to the Humanistic Buddhism of Ven. Master Taixu

釋福念(Phan Thi Thanh Hai)

《深入緣起．集眾法寶：人間佛教在東亞與東南亞的實踐》 2020年(上冊) (2020/06) Pp. 599-616

摘要

如同本國的命運那一般，越南佛教隨著國家的盛衰定律，佛教也經過了不少的風雨歲月。自從初始傳入越南那刻起，佛教已經成為越南國家的立國主導思想，不斷地與本土文化融合與發展，形成了一個獨特的越南佛教。不同於印度和中國佛教漢傳佛教，越南佛教走進人間各個角落，陪著越南國家經過最艱難立國戰爭時期，因此佛教在越南國家是一個不凡的存在。特別是在李、陳兩朝時代，以「入世精神」為宗旨，佛教不是參與國家政治，但融入在人間，成為連接民心不可少的部分，受到最好的待遇以及地位，也給佛教創造了個輝煌時代。世界上一切都是否極泰來的定律，佛教內部開始發生各種有漏，僧士資格衰落。1396年在陳朝末開始對僧團的整理，制定條款管理束縛，對僧人提出各種考題，合格者才能繼續做僧侶。十九世紀初，佛教再次復興，在炫光僧統、智光禪師、一行禪師等帶領下，吸收了臺灣太虛大師的「人間佛教」走進人間。六○年代國家總統吳廷琰信奉天主教，佛教受到了差別政策，國家也因吳廷琰的專權、腐敗制度，再次被推入火炕。吳廷琰對老百姓實施壓迫制度愈來愈激烈，家家生活都陷入水深火熱的情景；佛教此時再次挺身而出，與民眾風雨共舟，開始採取反抗行動，導致無數佛教信徒與僧眾的犧牲，最終在釋廣德菩薩自焚反抗的行動下終止了吳廷琰專制，帶給越南國家與佛教一個新的時代──越南共產制度以及越南「人間佛教」的時代。吸收但不同於太虛大師「人間佛教」的思想，由於有著跟國家共同患難與發展的深厚歷史，越南佛教的「入世精神」是一個全面自然而融入在民族之中，不需要強調、也不需要提倡任何口號。目前，越南的「入世精神」或「人間佛教」正處於運動的高潮，雖不再是國家的唯一宗教，也不再是國家的立國的主要思想，但不能否認佛教在越南國家的心中仍是占有重要的意義和地位。

關鍵字

越南佛教 ； 入世精神 ； 人間佛教

並列摘要

Like the destiny of Vietnam, Vietnamese Buddhism has gone through days of hardships in the wake of the rise and fall of the country. Since Buddhism was initially introduced into Vietnam, it has become Vietnam's leading ideology. Through integrating and developing with local culture continuously, the unique Vietnamese Buddhism was formed. Unlike Buddhism in Indian and Chinese Buddhism, Vietnamese Buddhism has spread to every corner of Vietnam and accompanied Vietnam through the most difficult period of nation-building war, and therefore has an extraordinary value. With the ＂secular spirit＂, Buddhism played an indispensable part in linking all walks of life in Vietnamese society, especially in Lý and Trần Dynasties (李朝、陳朝), Those were the exceptionally glorious era of Vietnamese Buddhism which received the greatest support from court and lay people. Buddhism had its the highest status in Vietnamese society. Various problems occurred within Buddhism and the decline of the significance of the qualification of monks resulted in the reformation of the sangha in late Trần Dynasty (1396). Regulations were set up to manage the sangha and numerous examinations were introduced to review the qualification of monks. Buddhism was revived in early 19th century. Under the leadership of Officer Master Xuanguang (炫光僧統), Chan Master Zhiguang (智光禪師) and Chan Master Thích Nhất Hạnh (一行禪師), Buddhism in Vietnam absorbed the idea of ＂Humanistic Buddhism＂ advocated by Venerable Master Taixu (太虛大師), and flourished in Vietnam. In 1960s, Ngô Đình Diệm (吳廷琰), the president of the Republic of Vietnam and a Catholic, whom launched pro-Catholic policies and persecuted Buddhism. People suffered a lot from his autocracy, corruption and oppressive policies. At that time, Vietnamese buddhist decided to come out to stand in with the public to resist the government. Numerous of monks and lay buddhist were killed by the government. The death by self-immolation of Thích Quảng Đức (釋廣德), a Vietnamese monk, in protest against the persecution of Buddhist brought the dictatorship of Ngô Đình Diệm to the end and brought a new era of the communist state of Vietnam and Humanistic Buddhism in Vietnam. Vietnamese Buddhism which has absorbed the idea of ＂Humanistic Buddhism＂ advocated by Venerable Master Taixu remains its uniqueness. Since Vietnamese Buddhism has a profound relationship with the country and its development, the ＂secular spirit＂ of Vietnamese Buddhism is fully and naturally integrated into the nation, without any emphasis or advocacy of any slogan. At present, development of ＂secular spirit＂ or ＂Humanistic Buddhism＂ in Vietnam reach a climax. Buddhism is neither the sole religion of the country, nor the leading ideology, but there is no denying that it still has its significance for Vietnam in terms of its meaning and its status.

並列關鍵字

Vietnamese Buddhism ； Secular Spirit ； Humanistic Buddhism