當代泰國佛教頭陀行弘化的理論與實踐──以法身寺之「法勝頭陀行」為例

Abstract

本文以2012年至2015年法身寺舉辦的「法勝頭陀行」活動為研究對象，比對《增支部》、《中部》、《清淨道論》及《增一阿含經》、《中阿含經》等經論記載，記錄法身寺「法勝頭陀行」的具體活動內容，進而檢討此活動對當代泰國佛教的影響與展望。 第一章，說明研究起源與動機、研究範圍及目的、前人的研究成果及研究方法與步驟，以及提出本論文的問題意識，如：探討此活動對泰國社會有何影響及如何以經證來解釋活動的各種議題。 第二章，探討頭陀支的定義、起源與經典考察，從南傳巴利經典如《律藏》、《中部》、《小部》及《清淨道論》與北傳漢譯阿含經如《增一阿含經》、《中阿含經》考察頭陀支，總結列出巴利文獻及阿含經典「頭陀支」的考察總表。 第三章，簡要介紹泰國頭陀行的歷史與現況、泰國佛教及頭陀行所面臨危機，探討議題有（一）社會迅速都市化，森林變成保護區，（二）社會道德沒落的問題，（三）僧人培訓與弘法的方式，（四）佛法教育與實踐不足，（五）多數媒體缺少佛法知識與實踐，並態度消極，（六）恐怖分子對佛教的影響；以及法身寺之歷史背景及對所面臨危機提出的解決方案，讓讀者更了解泰國佛教社會、社會對頭陀行的認知、關連、影響與互動。 第四章，文本介紹法身寺「法勝頭陀行」活動之起源及舉辦情況，包括活動宗旨、活動名稱之涵義、遊行的路線、頭陀支的受持、各部門的協調統合，以及歷次活動紀錄與說明。 第五章，討論「法勝頭陀行」與社會參與者的不同觀點與詮釋，再考察「法勝頭陀行」對當代泰國佛教的影響及展望。探討「法勝頭陀行」的議論、經證與實踐包括：（一）頭陀行者之頭陀、及僧人之修行義務，（二）團體頭陀僧走入社會、社區或森林，（三）以花瓣布施迎接僧團的傳統，（四）恢復迎僧洗足的佛教傳統，（五）啟蒙降魔比丘──帕蒙坤貼牟尼導師聖地之修行路線，（六）頭陀行活動對實踐清潔環保的責任，（七）活動配合社會各部門團體合作與互助，（八）新聞媒體對公眾報導應該有的責任與態度。 第六章，總結，由研究發現，根據原始經典考察，法身寺舉辦的「法勝頭陀行」活動守持的「一座食支」（ekāsanikaṅga）及「隨處住支」（yathāsanthatikaṅga）符合頭陀傳統的經典論述，可接引廣大社會大眾的參與；至於管理執行方式則可以精益求精。根據田野調查統計，贊成每年舉辦「法勝頭陀行」者，佔統計人數之89.88％，表示活動成功受到大多數人的歡迎，若能針對少數人的負面評價，調整執行方式，相信頭陀行可再度發揚於當代泰國佛教社會。

The thesis examines the “Dhammachai Dhutaṅga” activities held by Dhammakāya Temple from 2012 to 2015. With reference from and comparison amongst the “Aṇguttara-nikāya”, “Majjhima-nikāya”, “Visuddhimagga”, “Ekottara Āgama” “Madhyama Āgama”, other suttas and commentaries, the thesis aims to provide an in-depth record of the “Dhammachai Dhutaṅga” activities, and subsequently review the impact and prospect of these activities on Thai Buddhism. The first chapter provides the origins and motivations behind the research, the scope and purpose of the study, literature review and research methodology, as well as an understanding of the issues underlying the subject matter. For example: the impact of these activities on Thai society, and the use of evidence to explain the various issues pertaining to the event. The second chapter discusses the definition, the origin and the suttas studies of Dhutaṅga, from Pāli Theravada scriptures “Vinaya”, “Majjhima-nikāya” “Khuddaka-nikāya” and “Visuddhimagga”, as well as the Chinese translation of Āgama, such as “Ekottara Āgama”, “Madhyama Āgama”. The chapter also provides a summary of the thirteen Dhutaṅga practices in each sutta. The third chapter provides a brief history and the current situation of Dhutaṅga in Thailand, as well as the crisis that Buddhism and Dhutaṅga have been facing in Thailand. The topics of discussion include: (a) the rapid urbanization of society and the transformation of forests into nature reserves, (b) the decline of morality in society, (c) the methods of training and practice for the monks, (d) inadequate Buddhist education and practices, (5) inadequate knowledge and practice of Buddhism within mass media, and the negative attitude exemplified, (6) the impact of terrorists on Buddhism. The chapter also delves into the historical background of Dhammakāya temple and the solutions that the temple has implemented to address the crisis, allowing readers to have a better understanding towards the Thai Buddhist society. The chapter wishes to demonstrate how Thai people recognize, relate to, are influenced by, or interact with Dhutaṅga. The fourth chapter introduces the origin of “Dhammachai Dhutaṅga” activities organized by Dhammakāya Temple, including the purpose and significance of the event title, the route of the journey, the observing of Dhutaṅga, the coordination of the various departments, and an archive of past activities. The fifth chapter examines the different views and interpretations of “Dhammachai Dhutaṅga” by the participants, as well as the influence and prospects of “Dhammachai Dhutaṅga” on contemporary Buddhism in Thailand. The textual evidence and the practice of“Dhammachai Dhutaṅga” includes: (a) The Dhutaṅga practices of participating monks, and their basic obligations to the monastic practice, (b) the Dhutaṅga monks walking into society, the community or the forest, (c) the restoration of the Buddhist tradition of offering flowers to the monks, (d) the restoration of the Buddhist traditions of cleaning the monk’s feet, (e) to establish the path of the Great Master “Phramonkolthepmuni (Sodh Cantasaro)” , (f) the Dhutaṅga event taking responsibility for the cleanliness as well as environmental concerns, (g) cooperation with various sectors of the community, (h) the responsibility and attitude which the media and news should have when reporting to the public. The sixth chapter concludes that according to the Buddhist textual study, the “Dhammachai Dhutaṅga” organized by Dhammakāya Temple, along with the ascetic practices of “Eating in one session”（ekāsanikaṅga）and “Dwelling in that as distributed” （yathāsanthatikaṅga）, conformed to the practice in the Buddhist textual discussion on Dhutaṅga tradition. This means that the majority of the community can benefit from participation in the event. That said, methods of management and implementation can be improved. According to the field survey statistics on “Dhammachai Dhutaṅga”, 89.88% of the respondents welcomed the event. People's negative evaluation could be adjusted through better implementation in the future. I believe that this activity can be relaunched in the contemporary Thai Buddhist society.