【作者】 杨孝容；

【导师】 陈兵；

【作者基本信息】 四川大学 ， 宗教学， 2004， 博士

【摘要】 一、选题依据： 一方面，女性普遍对宗教持有更严肃虔诚的态度，佛教女性尤其如此。因之要研究现代宗教文化、哲学思想、社会民俗、政治经济等问题，就得重视宗教特别佛教女性的存在及其对女性的看法，亦不能轻忽佛教女性占据的位置和产生的作用。何况，当今数字化现代信息技术革命加速了全球经济、技术、文化交汇的一体化进程，民主平等自由蔚为潮流，女性问题历久不衰、众所瞩目。作为人类的一半，女性在社会生活中扮演着男性无法替代的角色，对人类文明的贡献穷劫难尽，正是那双摇动摇篮的手震撼了整个世界。而宗教(佛教)女性在21世纪众所瞩目的和平环保问题上，更以独特的方式成为一支重要力量。然迄今为止，宗教女性(包括佛教女性)问题研究尚未引起足够重视。 另一方面，近年来，党和国家充分认识到宗教问题的长期性、群众性、复杂性、民族性、国际性及其对社会主义物质文明、精神文明、政治文明、生态文明的多重影响，也越来越看重宗教信仰对人民群众生活的介入。佛教是当代中国牵涉面最广信教人数最多的宗教，尤需以各种方法多角度研究。再说，若要更好地理解如何在现代社会发扬佛教出世超世而入世救世的精神，也必得涉及对佛教女性观的廓清，同时考察其与社会历史现实交互影响的历程。 因此，佛教与女性的关系或说佛教的性别研究(侧重女性方面)，理应是佛教研究和宗教女性研究中不可缺少的一环，但却少有人关注。本论题从女性观切入宗教(佛教)与女性问题研究，这是佛教性别研究的出发点，属跨学科领域的交叉边缘性论题，无论从佛教史和宗教社会学研究还是性别研究看，很多专题有待深入。既有较高理论创新价值，又有一定现实意义。 二、研究现状: 大陆的佛教女性研究非常薄弱，除了少量描述性作品和一些著者从其它领域偶而牵涉到佛教女性问题，专门化的研究很少。台湾则因近年当代佛教比丘尼的崛起使其佛教女性研究发展迅猛，俨然为一新兴学术领域，且与国际区域性比丘尼研究互为应对。然由诸多因素，台湾这类研究整体上以出家女性为主，又多限印度佛教或本地区范围，间或关注藏传南传和国际佛教女性问题，不便也甚少涉及大陆方面。现有研究内容主容为:比丘尼的性别角色与社会的价值系统之交涉;比丘尼僧团的制度改革与现代佛教的发展;从佛教史的脉络—始自印度的中国传承，以及日据以来台湾两部分—探讨法脉传承。皆着重佛教经典中的女性形象、女性的僧伽制度、女性的宗教生活及佛教之女性主义等四个层面，但少有主题同时吸纳性别研究、宗教社会学、佛教史等跨学科方法(对佛教女性观流变的探讨正属此列)。且多限于佛教出家女性，对佛教在家女性少有涉及。至于对佛教女性观的系统研究在释永明《佛教的女性观》之后也几成绝响。况且永明法师的著作同样以经典为主或仅限于台湾佛教出家女性情况，对其他地区及整体的佛教女性观(包括从佛教在家女性的情形去考察及佛教对一般女性的态度)未曾扩展深入，这一论题还留有很大有待发展的空间。 三、内容概略: 论文从更广阔的视域本着实事求是的态度，依据佛典的同时力求考察经典结集的社会背景及佛教弘传区的历史现实，以充分的事实论据，既从历时纵向角度又从社会地域的横向角度由事理两方面阐述揭示佛教女性观的实质及其回应于外界环境所发生的衍变。从佛教产生发展的历史文化背景、佛教与女性的关系着手进行文本分析，研究古印度原始佛教、中国汉传佛教特别近现代佛教(包括台湾佛教)与所处地域时代等交互影响下对待女性的不同态度以及当时佛教女性的一般情况，全方位考察佛教女性观与社会历史的互动，揭示其对建设现代民主自由平等的现实意义和对女性乃至人类解放的前瞻意义。 人类文明有史可载者大都处于父权制社会结构下，长期受男权中心文化影响，女性生来即居从属地位。尽管佛教奉行众生皆有佛性因而平等，男女两性亦当平等，但它也不能不受制于所处的具体时地环境，古印度社会男尊女卑观念从一开始就给它打下了深深烙印。因此我们才会从佛典中一再发现明显歧视女性的说法或事例。概言之，早期原始佛教女性观可视为解脱上的男女平等主义、制度上的男性优越主义和修行上的女性厌恶主义。印度小乘佛教时期既承袭早期佛教囿于社会现实的一些偏狭观点，同样也受社会历史所限，仍多有排斥诃责女性的言论。印度大乘佛教思想兴起方有终极意义上圆融无碍的男女平等观，主张男女皆有觉解成佛的可能性，皆应参与社会事务为全人类作贡献。不只在理论上，实践中也有了解决问题的具体方法和行动。中国佛教承传者多为大乘，但为适应本土文化援儒入佛，女性观上却采纳了小乘和原始佛教一些消极负面说法。故历来中国出家女性在取得有限自由的同时，便不能不套上新的枷锁，遭受多重束缚，且时有贬斥诬蔑、侮辱损害比丘尼者.到近现代受西方民主自由平等思潮影响中国佛教开始走上复兴之途，尼众教育得到重视，佛教女性地位有所提升。台湾佛教女性的崛起则更令人瞩目，台湾比丘尼在慈善、文化教育、佛学研究、社会关怀诸多领域创造了骄人的业绩，因之受到前所未?更多还原

【Abstract】 This paper bases its analysis in the historical and cultural background of the originating of Buddhism and the relationship between Buddhism and women, studies the different attitudes to women under the interactive influence between the ancient primitive Indian Buddhism and Chinese Buddhism, especially the modern Buddhism (including Taiwan Buddhism) and the geographical position and times it belongs to, as well as the universal situation female Buddhists encountered with. The study illuminates the interactive function between Buddhism perspectives on female gender and the different social history in an omnidirectional way, reveals the realistic importance of Buddhism perspectives on female gender to the establishment of modern democracy, freedom and equality, and the crucial importance of the perspectives to women’s freedom and human emancipation in the future.In the history of human civilization, patriarchy has dominated the society for most of the time. Patriarchal culture has controlled the mainstream culture for so long time that women has lived a subordinate position since they were born. Although Buddhism pursuits equality of men and women based on that every human being has the Buddha nature, it has its limitation to meet this goal when in different time, geographical position and situation. The concept of men being superior to women in ancient India makes it impossible to approach the so-called equality between men and women. This is why we can often find some sayings and typical instances of positive discrimination against women in Buddhism Sutra. General speaking, in spite of the attitude of primitive Buddhism to women presented aninternal equality of men and women in a spiritual way, it actually adopted the doctrine that men were superior to women in its administrative system and followed the phenomenon of abhoring women during practicing Buddhism. In the period of Indian Hinayana doctrine, there were frequently acute expressions against women in Buddhism based on both the limitation of the social reality opinions and of social history. However, the emergence of Indian Mahayana doctrine brought about the doctrine of equality of men and women in an ultimate sense. It advocates that either men or women, everybody has the possible awareness of Buddhism and understand ability to become a Buddha, and everybody must participate social affairs and makes contributions to the society. This kind of thinking was not only reflected in its doctrine, but in its practices as well. It has concrete means and actions to practice this doctrine. Most Chinese Buddhists have beliefs in Mahayana doctrine, but they adopted some negative expressions against women during the period of adaptation of the local culture of introduction Confucianism into Buddhism. So women who had the desire for Buddhism had more ties than before when they became Bhiksunis. And furthermore, Bhiksunis has frequently encountered with slanders, insults and injuries. However, Chinese Buddhism came to restore its doctrine to the modern Western thinking of democracy and equality, the education of Bhiksunis drew an important attraction. Bhiksunis got a little higher status, especially in Taiwan, Bhiksunis suddenly rose to a spectacular status that draw the attention of the world. Taiwan Bhiksunis has won the world’s respects because of their remarkable achievements in those fields such as charity, culture and education, Buddhist study and social solicitude, etc. And with the development of the worldly feminism, Buddhism circle in Taiwan, meanwhile, has been in retrospect its perspective on female gender. This, therefore, reflects an awakening of female Buddhists’ self-awareness, and perhaps implies the future trend of Buddhism perspectives on female gender.更多还原