從「寺田」到「服務」：當代越南順化佛寺的經濟轉型

順化（Huế）位於越南（Việt Nam）中部，過去是阮氏政權（十六世紀-1945年）的所在地，除了富有故宮、皇陵等世界遺產之外，佛教信仰和佛寺建築也是順化名聞內外的精神與物質遺產。據統計，順化的佛教徒佔全省人口的60%，約有1847位僧尼，516間佛教道場，含國寺、官寺、祖庭、私人寺、村寺、匡會、精舍與浄室等八種類型，其中前面四種有僧眾（含尼眾）居住數量為多。那麼，順化佛寺的物質基礎如何形成？在歷史演變中，從形成與發展，歷經衰退，走到今日的興盛時期，佛教徒如何維持與發展佛寺宗教生活與信仰活動？僧眾在寺內的日常精神與物質生活，包括宗教活動、清規、管理制度等為何？佛寺的物質基礎，即僧尼經濟生活的維持與發展為何？這都是本論文所要探討與釐清的主要內容。在進行探討與釐清的過程中發現：當前的順化佛教結構，從譜系、戒律、清規或管理制度到經濟選擇等範疇，均出自於中國大乘佛教的臨濟與曹洞二大宗。並且筆者發現，自改革開放後，政府引進市場經濟模式，佛寺經濟選擇從早期靠寺田耕作或工廠生產等體力勞動形式，到今日已轉型成仰賴佛教祈禱儀式服務的情緒勞動形式，而祈禱儀式又成為宗教市場上的一種商品。為了爭取市場競爭的優勢以及個人的經濟效益，部分年輕僧眾開始投入大量時間在祈禱儀式的技藝訓練，並將各種巫術成分加進去，使佛教祈禱儀式日益走向商品化/巫術化。追究其因，卻與社會變遷，人們面對社會風險的因應方式存在極大的關聯。其中越南人追隨風潮與炫富的行為已造成佛寺經濟生活與政治變遷的原因之一。另外，佛寺在提供因應社會風險方式的過程中，已將僧眾從出世走到入世，從導師身份走向服務身份；信徒對佛教的信仰行為也走向祈禱化等。由於受到經濟轉型的影響，部分年輕僧眾在面對世俗生活時已被異化，出現追求物質及享受生活的現象，導致僧團走向分裂，政教關係中人際關係走向複雜化等消極結果。不過，本研究也發現，雖然經濟轉型會給佛教帶來很多負面的影響，但因祈禱儀式是養活佛寺的田地；是佛教傳播的工具；是順化重要的文化遺產等原因，因此順化佛教的領導階層不能限制/禁止佛教祈禱儀式的發展。

關鍵字

越南；順化佛寺；佛寺經濟；經濟轉型；儀式服務

並列摘要

Hue, located in the central of Vietnam, used to be the seat of the Nguyen feudal dynasty (16th century-1945). It has abundant world heritage sites such as the Forbidden City and Imperial Tomb and is famous for its Buddhist beliefs and Buddhist temple architectures. According to statistics, Buddhist followers in Hue account for 60% of the province’s population, and there are approximately 1847 monks and nuns. Hue has 516 Buddhist Temples classified into eight types: National Temple, State-built Buddhist Temple, Buddhist Ancestral Temple, Private Temple, Village Temple, Buddha Hall, Vihara, and Monastic cell. Of which the first four types of temples have the largest number of monks or nuns. The main purpose of this dissertation is to address the following issues: How did the material foundation of Hue Buddhist temples form? In the historical evolution, how do Buddhists maintain and develop their religious practices and belief activities? What are the monks' daily spiritual and material life in the temple, including religious activities, cleaning rules, and management systems? How the monastic economy and material needs of monks and nuns develop and maintain? The author found that the contemporary structure of Buddhism in Hue, ranging from genealogy, religious discipline, cleaning rules, or management systems to economic choices, is derived from the Linji and Caodong school, sects of Chinese Mahayana Buddhism. Moreover, since Vietnam's socialist-oriented market economy reform program, the temples' economic choice has transformed into focusing on Buddhist ritual services from manual labor forms such as farming in the temple field or collective production in the early days. Currently, Buddhist rituals are increasingly becoming commercialized due to the rising demands of Buddhist followers. In order to gain competitive advantages and personal economic benefits, some young monks began to spend a lot of time cultivating the skills of Buddhist rituals and tend to employ various witchcraft ingredients in Buddhist rituals. As a result, the Buddhist rituals are increasingly becoming witchcraft, Buddhist followers turn to concentrate on praying service, and the monk's spiritual mentor status changes to the service provider. The investigation results reveal that the major reason causing the transformation of Hue temples is greatly relevant to social changes and how people respond to social risks. The trend of showing off their wealth by the Vietnamese people has become one of the factors affecting Buddhism's economic and political activities. Besides, to respond to social risks, Buddhist temples have shifted the monks from otherworldly dharma into the worldly dharma. Yet, due to the impact of economic transformation, some young monks have been dissimilated when facing secular life. There has been a phenomenon of pursuing material and life enjoyment. This leads to the split of the Sangha and the complicated relationship between politics and religion. Nevertheless, the author also found that Buddhist rituals are an important cultural heritage of Hue, a Buddhism tool to carry on missionary work, a source to invest in temple farmlands, etc. Therefore, despite many negative effects on Buddhism from the economic transformation, the leader of the Buddhist Sangha of Vietnam in Hue cannot restrict the development of Buddhist rituals.