【资料形态】硕博文库|中国台湾
【文献属性】[台湾]慈辉大学，宗教与文化研究所,2005年度，硕士学位论文
【文章标题】缅甸仰光汉传佛教团体之发展与困境
【英文标题】Development and Dilemma of the Chinese Buddhism organizations in Yangon, Myanmar
【文章作者】释自懋 (吴凤萤)
【指导教师】卢蕙馨 ; 张宪生
【文章页数】157 页

【中文关键词】居士佛教团体|南传佛教|汉传佛教

【英文关键词】Theravada Buddhism ; Lay Buddhist Group ; Chinese Buddhism

【中文摘要】

　　 本论文以仰光汉传佛教为研究主题，对缅甸的汉传佛教界而言，仰光的汉传寺院一直扮演着教会的角色和僧伽的教育中心，领导着缅甸的汉传寺院；更是对外往来的主要门户。因此，研究缅甸汉传佛教则必须从仰光汉传寺院着手不可。
   东南亚地区汉传佛教的发展脉络有其共通的模式。所谓有华人的地方就有佛教，而南洋地区华人的正信佛教信仰并非一开始就建立，初期劳工、商人的移民，所带来的是揉合了神道佛的民间信仰；后期大量知识菁英的移民，正信的佛教信仰方才建立。基于各国政治、经济、社会文化、华人人口数、知识华僧参与等种种不同的背景，东南亚地区汉传佛教的发展呈现出兴盛与衰微的不同面貌。缅甸汉传佛教则是属于衰微的现象。
缅甸是一个信仰南传佛教的国家，当地北传佛教的社会地位并无法等同于南传佛教。缅甸华僧近八十年来的努力，于1958年首创缅华佛教僧伽会，广邀南、北传僧侣参与盛会，以谋取缅甸社会的认可；另外，受缅甸政府邀请，代表领导汉传佛教界参与迎佛牙舍利活动，以及受邀参与世佛会的活动，其地位方正式受到缅甸社会的认定。
   仰光汉传佛教界历经英殖民政府的统治、缅日的战乱，以及缅甸独立后的缅化、锁国政策和排华事件，种种不利的外在环境，加上内部缺乏知识华僧的领导，今日仰光汉传寺院的面貌，华僧除了兴建和看守寺院、养护徒众以为法脉传承之外，经忏佛事的道场风格成了仰光汉传寺院对外被认知的代号。自从1988年缅甸施行开放改革以来，缅甸汉传佛教界才得以重新与外在资源接轨，目前正处于百废待兴的起步阶段。

【英文摘要】

　　 his thesis is research on Chinese Buddhism in Yangon, Myanmar. For Chinese Buddhism in Myanmar, the Chinese Buddhist monasteries in Yangon have acted and functioned as Mission Church and Educational center for Sangha (Community of Monks and Nuns), leading the other Chinese Buddhist monasteries in Myanmar, they are the center. Therefore, to research Chinese Buddhism in Myanmar has to start with Chinese Buddhist monasteries in Yangon.
   There is a pattern that can be found in the development of Chinese Buddhism in Southeast Asia. Wherever there are Chinese, there is Buddhism. What kind of Buddhism is there depends on what kind of Chinese immigrants. The orthodox traditional Buddhism belief among Chinese in Southeast Asia, though, was not the first kind of Buddhism in Myanmar in the beginning. The early Chinese immigrants into Southeast Asia were laborers and merchants. The religious belief they brought into Southeast Asia was mixed with deities, Tao and Buddhist belief. Then the late Chinese immigrants were educated people and intellectuals. It was at this time that orthodox traditional Buddhism belief was set up. Due to different backgrounds of different country’s politics, economics, social culture, the number of Chinese, and the participation of educated Chinese monks and nuns, there are two features of development of Chinese Buddhism in Southeast Asia. One is thriving and the other is declining. It is the declining phenomenon in Chinese Buddhism that is predominant in today Myanmar.
　　 Basically, the main religious belief in Myanmar is Theravada Buddhism. There is no cultural role for Mahayana Buddhism as equal as that for Theravada Buddhism in Myanmar. The Chinese Buddhist monks and nuns have been working hard for almost 80 years to get the recognition of Burmese society. They first established the Chinese Buddhist Sangha (Community of Monks and Nuns) Association in 1958, and then invited monks from both Theravada Buddhism and Mahayana Buddhism to participate in the activities of the Association. They were later invited by the Burmese government to represent Chinese Buddhism and to be involved in the event of Receiving the Relic of the Buddha’s Tooth, and they were also invited by The World Fellowship Of Buddhists to take part in the activities. All of these events together indicate the cultural role of Mahayana Buddhism is being recognized by Burmese society more and more.
　　 Chinese Buddhism in Yangon went through the social changes of British colonization, the Myanmar-Japan War, and, after the independence of Myanmar, the policy of Burmanization and isolationism, as well as the events of excluding Chinese. Under all sorts of bad circumstances from outside and lack of the leadership from educated and intellectual Chinese monks from inside, the feature of today’s Chinese Buddhist Monasteries in Yangon is: building monasteries and keeping watching and guarding them, and ordaining monks and nuns to continue the Buddhism lineage. Moreover, Chinese Buddhist monasteries have been seen as a system of conserving liturgy, ritual, and rites, especially for funerals. It is since the Open Reformation of Myanmar in 1988 that Chinese Buddhism in Myanmar has started again to connect with outside resources, and now it is at the beginning phase of a new level of development.