主講人：歐慧峰 牛津大學

與談人：道格拉斯·M·吉爾多 香港中文大學

    黃思浩 慈濟基金會

主持人：趙悠 北京大學

時間：2023年2月18日 14:00-16:00

講座摘要：儘管在家群體的不斷介入被認為是佛教現代化的一個普遍特徵，但二十世紀另一個重要的變革則發生在中國寺院教育上。太虛等人宣導的改革方案曾被奉為未來僧伽的摹本。而當中國大陸的僧伽發展一度中斷的時候，臺灣地區佛教卻持續在優渥的環境中成長。二十世紀後半葉，不論在“中國佛教會”的領導期間還是之後，都有數家僧團創建了自己的教育模式。這些體系一般分為兩個層級，對應于現代院校的本科和研究生階段。雖然這些院校同時接受僧人和在家學生學習，但並未受到世俗機構的教育認證。事實上，二十一世紀早年，高等教育法曾經開放，認可佛教研修院的高等教育。一些大型的佛教組織當時抓住了這個開放的機會，同時保留部分不接受認證的機構，由此造就了雙重的寺院教育系統。在這一系列發展過程中，更古老的“三壇大戒”始終延續，相對保持不變；即便戒律改良者在調整受戒儀式的種種要素時，它也仍然作為出家人僧伽教育的深層結構存在，由此有別於現代教育機構和在家人的參與形式。在多重的受戒、在得到與不得到教育部門認證的機構之間，臺灣地區的僧團面對傳統與現代教育體系的張力，提出了多重回應並持續進行協調。這些協調應該讓我們停下來重新思考關於佛教現代性的一般理論。

Negotiating Tradition and Modernity

— The Changing Face of Taiwanese Buddhist Monastic Education

Although increasing lay involvement is considered a common feature of Buddhist modernism, a revolution was also taking place in twentieth century Chinese monastic education. Reforms to tradition proposed by the likes of Taixu were touted as being a future standard requirement for Saṅghins. While developments in mainland China were disrupted for a generation, that in Taiwan continued uninterrupted growth in fertile soil. Several educational models were established by monastic orders in the latter half of the twentieth century, both during and after the period of BAROC leadership. These typically operated with two levels, in conformity with modern undergrad and graduate studies, yet remained unaccredited by secular authorities, despite most such institutions being open to both ordained Saṅghins and lay students. In the early twenty-first century, changes to secular tertiary educational law allowed accreditation for tertiary Buddhist studies departments. Several larger Buddhist organizations seized open this opportunity, but also retained their unaccredited institutions, leading to a duplication of monastic education systems. Throughout all these developments, the far older system of ‘triple platform ordination’ continued, relatively unchanged. While Vinaya reformers refined elements of the ordination system, it still serves as a deeper layer of renunciant monastic education distinct from modern educational institutions and lay participation. Between the multiple layers of ordination, unaccredited and accredited institutions, Taiwanese monastic traditions formulated multiple responses and continue to negotiate the relationship between traditional and modern educational systems. These negotiations should give pause to our theorizing of Buddhist modernity.

歐慧峰（Matthew Orsborn）是一位來自紐西蘭的佛教研究學者。2000年他在佛光山受戒出家成為一名僧人，直至2017年。期間，他先後在香港大學獲得了碩士和博士學位（2012年）。其博士論文關注般若經典的倒置平行結構，已於近期正式出版，題為《早期般若經的結構與解釋：以交錯理論為分析》（2022）。除此，他還發表過數篇其它佛教經典中交錯現象的研究。歐慧峰的另一項重要成果是基於巴厘文、梵文和漢文文獻的研究：《老牌空性─空性敘述中之詮釋、批判與傳承》（2016），挑戰了學界對印度佛教空觀的主流敘述。在印度佛教文學與哲學之外，歐慧峰在臺灣地區佛教傳統中的親身經歷也激發他在近年轉向中國佛教僧團的受戒、教育與僧院生活等方面的研究。他曾先後在中國大陸與港臺、澳洲、泰國和英國執教，目前是牛津大學亞洲與中東研究係的院友。

Matthew Orsborn is a Buddhist studies scholar originally from New Zealand. He was an ordained monastic with the Fo Guang Shan Buddhist order from 2000 to 2017, and received his MA and PhD at the University of Hong Kong, graduating in 2012. His dissertation on inverted parallel structures in the Perfection of Wisdom literature was later published as The Structure and Interpretation of Early Prajñāpāramitā: An Analysis via Chiasmic Theory, and he has several other journal articles on chiasmus in Buddhist texts. Working with Pāli, Sanskrit and Chinese literature, Matthew’s other main work is Old School Emptiness: Hermeneutics, Criticism and Tradition in the Narrative of Śūnyatā, which challenges the standard narrative of emptiness in Indian Buddhism. Along with such writings on Indian Buddhist literature and philosophy, Matthew’s experience in contemporary Chinese/Taiwanese Buddhist traditions has inspired him to recently turn his research attention to Chinese Buddhist monastic ordination, education, and the lived experience of monastic life. He has taught Buddhist studies in Hong Kong, Taiwan, China, Australia, Thailand and Oxford, where he is presently a Faculty Associate at the Faculty of Asian and Middle Eastern Studies.