文化姑隱性及其主體的開顯─證嚴法師的法脈傳承與法緣連結的思考

Abstract

本研究是在後殖民情境的論述中，探討隨著戰後臺灣佛教制度的變遷，女性為何及如何成為修行人。研究目的是，探討女性修行人如何在姑隱自我認同中，歷經雙重法脈傳承，繼而開顯自身的宗派修行模式。本文以證嚴法師的「靜思法脈」為主，探討何以她會有「靜思」、「修參」、「證嚴」等符號。透過文獻史料梳理，本文試圖釐清，證嚴法師如何在臺灣傳統佛教的底蘊中，與戰後來臺的人間佛教接軌。當「靜思法脈」作為戰後臺灣傳統佛教女性修行人的文化縮影，其研究結果有三：一、靜思法脈具有姑隱性的原因：後殖民情境中，由於證嚴法師具有養女的身分，因此她以無聲的逃離行動，從俗家進入如來家，成為自名的女性修行人「靜思」。二、雙重法脈傳承的淵源與影響：戰後，臺灣的政權從日本政府過渡到國民政府，如同臺灣佛教由中國佛教會接收，形成靜思從善慧法脈傳承(修參)過渡到印順法脈傳承(證嚴)。向戰前溯源，由於善慧對齋友的接納，以及1917年善慧與太虛的互動，形成戰後女性修行人在善慧法脈傳承的背景中，有了印順法脈傳承的契機而入空門。三、內外修行模式：由於證嚴法師身為養女的家庭經驗與躲避戰爭炮火經驗，她有明顯的性別平等與社會參與的意識。因此「靜思法脈」除了有象徵向內耕耘清修淨田的出家靜思僧團，同時向外開展淨化人間的社會福田的在家慈濟組織，形成內禪外淨的修行模式。簡言之，之於靜思法脈，善慧傳承的實質影響，更勝於印順傳承。This study explores why and how women become practitioners following the changes in Taiwan's Buddhist system after the World War II in the post-colonial situation. The purpose of this study is how female practitioners experience the dual dharma lineage inheritances in latent self-identity, and then manifest themselves in their own sect practice mode. This research takes Dharma Master Cheng Yen's Jing Si Dharma Lineage as an example. Why does she have the names "Jing Si", " Xiu Can", and "Cheng Yen"? Through literature and historical materials, this research attempts to clarify how Dharma Master Cheng Yen connected with Taiwan's Humanistic Buddhism after World War II in the background of Taiwan's traditional Buddhism.When " Jing Si Dharma Lineage " is used as the cultural epitome of traditional Buddhist female practitioners in Taiwan after the World War II, the research results are three: First, the reason why Jing Si Dharma Lineage is latent at first: In the post-colonial situation, since she had the status of an adopted daughter, she escaped silently from the layman and became a female practitioner "Jing Si". Second, the origin and influence of the dual Dharma Lineage Inheritances: After the World War II, Taiwan’s regime was adopted from the Japanese government to the R.O.C, just like Taiwanese Buddhism was accepted by the Buddhist Association of the Republic of China, forming Jing Si’s adoption from the Shan Hui Dharma Lineage Inheritance (Xiu Can) to Yin Shun Dharma Lineage Inheritance (Cheng Yen). Tracing back to the origin before the World War II, due to Shan Hui’s acceptance of Zhai Jiao, and the interaction between Shan Hui and Tai Xu in 1917, the post-war female practitioners encountered Yin Shun Dharma Lineage Inheritance, and got the opportunity to the Three Big Ordination. Third, Dharma Master Cheng Yen’s “Dual-track Practice Model”: Due to Dharma Master Cheng Yen's family experience as an adopted daughter and experience of avoiding war artillery, she has a clear sense of gender equality and social participation. Therefore, "Jing Si Dharma Lineage" not only has a monastic group that symbolizes cultivating and purifying the field inwardly, but also has a lay organization that purifies the social welfare field outwardly, forming a Dual-track Practice Model of inner meditation and outer purification. In short, Shan Hui Inheritance has more substantial influence than Yin Shun Inheritance.