雲水思源：星雲大師那爛陀懷古及其興學精神考辨

星雲（1927-2023）大師文學斐譽，望重寰宇。早年即具佛教改革的理想，端正思惟所及，俯拾皆是人生與時代的怒濤。在其捨報後的今日，我人遍閱全集，各式體例著作，筆鋒常帶宗教家覺世安民的悲憫情懷，平易自然而貼近現代人心，深切蘊涵著吸引讀者一睹為快的獨特魅力。大師眾多的論述、紀實與詞章中，將至壯年而隨中國佛教訪問團正式出境，開啟海外旅行經驗並拓展了視野；尤以首次朝聖印度，巡禮佛陀足跡，確可謂他畢生重振全體佛教的轉折關鍵。此於當年《海天遊蹤》日記與相關報導，實不難發現他崇仰大唐玄奘（602-664）法師的人格理念，嚮往孤征邁遠、冒險犯難，以及昔日古那爛陀大學培育僧才環境，涵容著佛教教育完整而大開大闔的優良制度和精神。當時，藉著朝聖的機緣，大師曾經於那爛陀的中華佛寺，透過該寺耆老福金（1873-1975）喇嘛獲贈挖掘自靈鳩山石窟的佛陀舍利。爾後，從壽山寺的展覽開始，透過法會呈現與巡禮，成千上萬的燈花舍利，隨著印度帶回的佛陀遺骨瞬然而生，轟動全臺，頗令其弟子信施與在場的社會大眾，建立起強烈凝聚認同的宗教歸屬，並逐步發展至如今舉世瞻仰的佛光山與佛陀紀念館，位列高屏、顯赫十方的一時勝景。這一藉助宗教經驗的神聖心理之樹立，大師除了將舍利還原至佛陀本懷的依歸，更是把他用心尋覓玄奘三藏與教育藍圖的實踐理想，逐步落實日後發起全球佛光大學系統的建設。有鑑於此，本文便是環繞在公元一九六三年開始，星雲大師朝聖印度及其後續的相關史料，針對他關注的教育源頭，追朔相關文本記載，考辨其何以歸宗、繼承和發揚的思想抉擇。

The Master Xingyun (1927-2023) is highly acclaimed for his literary achievements and is esteemed worldwide. From an early age, he harbored ideals of reforming Buddhism, and his upright thinking encompassed the tumultuous waves of life and the times. Significantly after Master departed this life, as we perused his complete works, spanning various styles and forms, especially for the magnificence of his whole view, consistently reflected the compassionate sentiments of a religious figure seeking peace for the world. However, in the final analysis, his writing is approachable and resonates with the hearts of modern people, exuding a unique charm that captivates readers. Among the Master's numerous discourses, records, and literary works, a significant turning point is evident when, in his prime, he officially joined a Chinese Buddhist delegation abroad, embarking on overseas travels and expanding his horizons. Particularly noteworthy is his first pilgrimage to India, where he retraced the footsteps of the Buddha - a pivotal moment in rejuvenating Buddhism for his life. This can be observed in his diary ''Voyage to the Sea and the Sky'' and related reports of that era. It is not difficult to recognize his admiration for the character and ideals of the great Tang Dynasty monk Xuanzang (602-664). His yearning for solitary journeys, willingness to take risks, and appreciation for the nurturing environment of the ancient NālandāMahāvihāra, which fostered a comprehensive and expansive system of Buddhist education, all reflect the Master's deep understanding of Buddhism. At that time, seizing the opportunity of pilgrimage, the Master received a gift of excavated relics of the Buddha from the Gṛdhrakūṭa caves through the elder monk Fu Jin (1873-1975) at the Chinese Buddhist temple in Nālandā. Subsequently, thousands and more lamp-flower relics were generated in the Shoushan Temple and through ceremonies, causing a sensation throughout Taiwan. This profoundly impacted the Master's disciples and the public present, fostering a strong sense of religious identity. This development gradually led to the establishment of the widely admired Fo Guang Shan and the Buddha Memorial Hall, becoming a prominent and renowned scene in Kaohsiung City, southern Taiwan, and even the world. Through a sacred psychological establishment nurtured by profound religious faith, the Master not only restored the relics to the original intent of the Buddha but also, with dedicated efforts, practiced the ideals found in Xuanzang's teachings and educational blueprints. In this context, the focal point of the articles centers around the year 1963, when Master Xingyun commenced his pilgrimage to India and the subsequent historical materials. This exploration delves into the educational roots of his concern, tracing relevant textual records and scrutinizing the thought choices underlying his dedication, inheritance, and promotion.