| 摘要: | 本研究主要探討在佛光山有一群現在家身相，卻有別於在家信眾，終身不婚嫁，茹素不葷食，受持在家菩薩戒律，形同出家人，居寺院為佛教服務奉獻的女性修行者──「師姑」。此身分為佛光山開山之始，星雲大師為發心在佛門奉獻服務的女性定名，並於1992年首度舉行師姑入道儀式。 為達成本研究之目的，透過訪談法與佛光山六位師姑：蕭碧霞、蕭碧涼、黃美華、黃惇靖、吳淑華、蔡麗芬進行訪談。 本論文試從清姑、菜姑、齋姑一詞追本溯源，耙梳師姑一詞之源流，進而探究星雲大師制定「師姑制度」的緣起脈落，同時釐清該制度對佛教僧團之功用。並透過訪談掘發佛光山師姑入道因緣，及如何承襲星雲大師之人間佛教理念，以推動人間淨土為目標。且從訪談內容探究師姑如何從生命的自覺中，承擔應世之挑戰，發願入世利他，實踐人間佛教的弘法事業。 承上，佛光山師姑之研究不僅是關於佛光山制度的探究，亦是關於女性角色對於宗教團體發展及影響的探討，從女性參與宗教組織的角色如何因應時代、文化、社會的變遷而調整，亦或是從中所突顯的身分、角色認同問題等，本論文藉此對於尚待掘發的宗教之性別議題及女性口述歷史等之研究提供一具貢獻的參考。
This study examines a specific group of female practitioners at Fo Guang Shan: shigus師姑. Though they are perceived as laity, shigus are different in that they live celibate lives, are vegetarians, and uphold lay bodhisattva precepts, making them more alike to monastics. The term shigu has been used by Venerable Master Hsing Yun since the founding of Fo Guang Shan to describe women who have devoted themselves to serving Buddhism. Particularly, the Venerable Master held the first ceremony for initiating shigus in 1992. For this paper, interviews were conducted with six prominent Fo Guang Shan shigus Hsiao Pi-hsia蕭碧霞, Hsiao Pi-liang蕭碧涼, Huang Mei-hua黃美華, Huang Tun-jing黃惇靖, Wu Shu-hua吳淑華, and Tsai Li-fen 蔡麗芬.Moreoever, this paper traces the origin of the term shigu through the terms qinggu清姑, caigu 菜姑, and zhaigu齋姑, to explore the origins of the shigu system developed by Master Hsing Yun, and to clarify its function within the Buddhist monastic community. The interviews conducted offer insight into the reasons for initiating shigus into the Fo Guang Shan Buddhist order. Furthermore, this paper discusses how this practice reflects the philosophy of Venerable Master Hsing Yun's Humanistic Buddhism and his promotion of building a pure land in the human world. The interview also examines the ways in which shigus respond to the challenges of society, and make a vow to enter the world for the benefit of others and to advance Buddhism throughout the world. Taking into consideration the above, the study of Fo Guang Shan shigus is not only an examination of Fo Guang Shan, but also an exploration of the role of women in the development and influence of religious organizations, from how the role of women within religious organizations is shaped in response to changes in times, culture, and society, to the identity issues arising as a result. The purpose of this paper is to provide a reference for the unexplored issues surrounding religion and women's oral histories. |
