國際學界佛教僧伽教育研究之間顧（下）：傳統與論著

Review of International Scholarship on Buddhist Monastic Education, Part II: Traditions & Research Publications

本文是對國際學界佛教僧伽教育研究現況回顧系列二文的下篇，在上篇是就議題與方法作出說明，本篇則以梵、巴、藏、漢等佛教經典語言和不同國家所形成的諸多傳統為單位，逐一回顧迄2016年春為止，國際學界對僧伽教育的研究與專著數十冊和若干論文，其研究多屬人類學等社會科學的背景，但亦偶有史學進路。在此還是以國家為設定案例的單位，因為國家政權及其政體經常是塑造佛教所處特定社會環境的最強大力量之一，並對僧伽教育帶來明顯影響，這尤以現代民族國家為甚。首先是包括泰國、斯里蘭卡、緬甸、寮國、柬埔寨、尼泊爾、雲南等不同的上座部傳統，佔現階段僧伽教育研究主題論著總量超過三分之二，當中尤以泰國為甚，蘭卡次之，緬甸則因長期鎖國而研究不足，但這情況將隨緬甸的開放而有所改變；其次是古典印度，基本上屬歷史研究，且每多需要依賴中文史料；第三類是蒙古和西藏區域的藏傳佛教，資料、議題及個案皆豐富異常，但研究才剛剛起步未幾，且由於現實上的政治限制，主要只能探討歷史或定居南亞的當代例子，難以觸及當代中國政治版圖內的藏區個案；第四是東亞佛教，即漢傳及日、韓等，但最弱的是漢傳案例。本文涵蓋的主要是英文學界的著作，但按需要亦兼顧日文、華文的研究。

The present article is the second of two that review the current state of international scholarship on Buddhist monastic education. The first article explained issues and methodology, and this article is organized around Buddhist scriptural languages, such as Sanskrit, Pali, Tibetan, and Chinese, and the many traditions that have formed in different countries, and reviews the requisite literature on each up until 2016. There are dozens of monographs and a number of articles from international scholars that address Buddhist monastic education, and much of the research is informed by anthropological or sociological approaches, though some take historical approaches. These cases are also organized according to country because state power and their forms of government are frequently some of the strongest forces that shape the Buddhist tradition in its given social context and have a clear impact on monastic education; this is especially evident in modern nation-states. First, this paper explores research on the Theravāda traditions of Thailand, Sri Lanka, Myanmar (Burma), Laos, Cambodia, Nepal, and Vietnam, which represents more than two thirds of the current books and articles about monastic education. Among this research, Thailand is the focus of the majority of publications, followed by Sri Lanka. Because Myanmar has been long closed off, there has been insufficient research there; however, this situation has been somewhat rectified following the opening of the country. Next, this paper addresses research on classical India, primarily historical in nature, much of which must rely on Chinese historical materials. The third part focuses on research on Tibetan Buddhism in Mongolia and Tibet, where materials, research topics, and cases are especially rich, but research on these regions has just begun. Nevertheless, due to the reality of political restrictions, scholars can only primarily focus on historical issues or contemporary cases of Tibetan Buddhist groups or individuals that have relocated to South Asia. It is difficult to find examples of research on contemporary monastic education within the Tibetan region governed by China. The fourth section focuses on East Asian Buddhism—China, Japan, and Korea—in which there are fewer instances of research on Chinese Buddhist monastic education. This paper primarily covers English publications, but because there is a need, I have also included Japanese and Chinese scholarship.