如瑞：佛教教育的机遇与挑战

如瑞：佛教教育的机遇与挑战

　　资料来源：世界佛教论坛论文集 作者： 如瑞法师

　　——以戒为师，构建学、修、慈善一体化的僧伽教育体系

　　内容摘要：僧伽教育维系佛法的命运。面对新时代对僧伽教育提出的新要求，教内外智者纷纷作出敏锐而积极的响应。首先，本文赞同 “学修一体化”的僧伽教育总体理念。其次，根据三藏教典对戒定慧三学修学次第的阐述，强调僧伽教育应以戒律为基石。随后，介绍了二十年来从事尼众僧伽教育、构建“三加一”僧伽教育工程模式的具体实践。最后，立足僧伽教育的现实，简略汇报了自己对“有教无类”、“企业参与”等问题的不成熟见解。以此抛砖引玉，为当前僧伽教育的探索提供一个不成熟的思路与个案。

　　关键词：僧伽教育 学修一体 以戒为师

　　前言

　　两千五百多年前，佛教从遥远的印度迂回曲折传到了东方。在漫长的历史发展中，佛教在中国经历了严峻的考验。

　　进入21世纪之后，全球性的社会问题对佛教提出了新的要求。面对难得的发展机遇及主客观环境的猛力挑战，教内外诸多大德智士对佛教的使命及未来的发展走向，尤其是僧伽教育的模式体系、目标定位等问题进行了更深入的思考，提出了很多富有创意的方案，笔者从中受到了很大的启发。借此拙文，将自己二十年来在尼众教育事业方面的体会和心得向诸位作一汇报，以期得到拨正和指教。

　　一、僧伽教育的模式选择 —— 学修一体

　　无论学佛者还是佛学者，大都认同赵朴初老会长在92年“全国汉语系佛教教育工作座谈会”上的讲话精神，即“学修一体化，学僧生活丛林化”的僧教育基本理念。

　　基于对此理念的赞同及遵循，立足于当前尼僧教育的实情，笔者窃思：若欲切实贯彻“学修一体化”，需要重审现行僧教育模式的利弊。针对新一代僧众的特点，结合时代对僧教育的要求，必须慎重抉择教育模式。

　　二十年中，不断地深入体悟佛陀出世慈悲利生的旨趣，认真领会祖师们对僧教育的真知灼见，缅怀前辈承办僧教育的不朽贡献，思考专家学者对僧教育的精辟评点，试探性地规划了五台山普寿寺尼僧教育的总体框架：即“三加一”僧伽教育工程模式。此中的“三”是指三个机构：五台山普寿寺——修行道场；榆次大乘寺——教育场所；菩提爱心协会——慈善机构。其中的“一”是指菩提爱心协会承办的旨在济助孤寡老人弱势群体的一项慈善事业——清泰赡养园。

　　为了实现“学修一体化”，我们努力将普寿寺建成“学院式的丛林”；使大乘寺形成“丛林式的学院”；将菩提爱心协会发展成沟通道俗四众佛弟子的广阔平台；将清泰赡养园建造成慈善事业的老人静养场所。

　　二、僧伽教育的基石 —— 以戒为师

　　1、佛陀遗训，佛子铭记

　　世尊临涅槃时，垂诲付嘱弟子：“于我灭后，当尊重珍敬波罗提木叉。当知此则是汝等大师，若我住世，无异此也。”此乃佛陀金口所宣“以戒为师”之圣训。

　　在《楞严经》（卷六）中，佛告阿难：“汝常闻我毘奈耶中。宣说修行三决定义。所谓摄心为戒，因戒生定，因定发慧。是则名为三无漏学。”

　　《大智度论》（卷十三）云：“若人求大善利，当坚持戒，如惜重宝，如护身命。何以故？譬如大地，一切万物有形之类，皆依地而住；戒亦如是，戒为一切善法住处。”

　　虚云大师对“戒为三学之基”作如是诠释：“防止三业之邪非，则心水自澄明，即由戒生定。心水澄明，则自照万象，即由定生慧。”（《虚云老和尚年谱》第142页）

　　关于戒律在佛法三无漏学修持中的关键定位，大小乘三藏教典及祖师教诫中随处可见。作为真佛子，当思之，再思之！

　　2、僧团和合，戒为保障

　　认真研究律藏，不难发现，围绕个人解脱、利济世人、正法久住为核心的僧团管理教育体系，是建立在戒律的基础上的，总的可归纳为自行、众行两方面。

　　约自行来说，佛为僧尼制定的别解脱戒，保护行人，如同在生死险路上警告禁止通行的红灯，依准而行，可令个人远离缘非，身口皎洁无瑕秽，成就清净的戒德，最终获得解脱，乃至成就无上菩提道果。

　　就众行而言，就是维护僧团和合的一系列羯磨法，就犹如菩提路上的准许通行的绿灯，遵循无违，可实现六和敬，使僧团成为世间的一盏明灯，令正法久住，利益无量无边的众生。

　　自行与众行，二者密不可分，相辅相成，个人的自行清净是成就众行的保证；只有众行如法，才能为成就自行提供安定的修学环境。因此，以戒为根基的自行、众行，是僧团和合的关键。而僧团是否和合关系到正法的兴衰。故《四分律》的律序云：“以众和合故，佛法得久住。”

　　这就是原始的僧教育体系，有文章立足于戒律探究原始僧团的教育（济群法师撰《从戒律看原始僧团的教育制度》），特别引起了笔者的共鸣。文章首先设问：“在佛教教育的问题上，难道还有人比佛陀更权威，比历代祖师大德更权威吗？”

　　接着从七个方面进行论证：“（1）依于戒律构建僧教育次第。（2）依凭受戒取得受教育之座席。（3）五年专精戒律塑造高尚僧格。（4）半月半月布萨清除三业过恶。（5）在云游中访师参道弘法度生。（6）在安居中定期潜修形心摄静。（7）行四依头陀去除无始贪习。”

　　正是这样的僧教育制度，成就了一批批大成就者。追忆古德的修行历程，可知原始的僧团教育制度是令佛弟子趋向解脱的成功之路。探究当今僧伽教育体制的过程中，在对待传统与开拓的关系上，当慎之，再慎之！

　　3、佛法寿命，毗尼维系

　　《善见律》（卷一）中说：“毗尼藏者是佛法寿，毗尼藏住佛法亦住。”因此，无论构建怎样的教育体系，不管对僧伽教育机制作何种改革，僧教育的基石应当是戒律教育。而此戒律教育的重点不在于理论上的研究，而在于实际中的行持。正如前引文章中所讲：“戒律教育虽以相应的律学知识为基础，但主要是通过如法的实践来完成。由律仪生活养成高尚僧格，由律仪生活为人天树立德行典范。”这一点，在当今形势下，尤其需要强调。

　　论证当今时代强化戒律教育的特殊意义，这里以国家宗教局叶小文局长在2007年底的一次会议讲话中发表的观点作为论据。讲话的题目是：《重新举起“以戒为师”的旗帜》。其中阐述了六条理由，这里摘录两条，窥见一斑：

　　“基于佛教的根本追求，应重新举起‘以戒为师’的旗帜”。佛教认为，戒为正法久住之根本，戒为佛法慧命之所依。“戒住则僧住，僧住则法住”。佛教若无戒律维系，则佛法失坠，僧团失和。而戒定慧三学中，戒学居首，“由戒生定，由定生慧，由慧趣入解脱”。“诸恶莫作，众善奉行，自净其意，是诸佛教”。从这个意义上讲，佛教“自净其意”的真谛，首先是从“戒”开始的。

　　基于历史的经验教训，应重新举起‘以戒为师’的旗帜”。佛教历经辉煌，也数遭“法难”，几度衰败。曾几何时，丛林毁于一旦，佛子颠沛流离，经像横遭毁掠，四众无所归依。鉴往知来，社会为何从兴佛而灭佛，寺院为何从兴盛而荒废？固然有其外部因素，但所谓“物必自腐而后虫生”，道风不正，戒律废弛，其内部根源正出于佛教自身的腐化与纷争。前车之鉴，不可不鉴；历史遗训，不可不察！

　　此等警策，内典著述中了了分明。但出自国家官员之口，实应令道众汗颜愧疚。作为佛子，当摸头自省；作为僧教育者，当斟酌筹谋。

　　三、学、修、慈善一体化的初步尝试

　　关于当今僧伽教育的走向，诚然需要理论上的探讨和论议，但也需要实践中的摸索和尝试。依于诸大德的鼓励及政府的支持，凭借正信企业家的合作及十方善士的护持，普寿寺十方尼众遵行佛陀的教诲——以戒为师，不断地探讨、实践“学修慈善一体化”的僧伽教育模式。

　　1、普寿寺——修行道场——学院式丛林

　　普寿寺坐落于五台山台怀镇北部， 1991年开始复建。复建初始，便着手于僧教育。经过近二十年的实践，逐步确定了此道场的修学纲领、教育目标及教育内容等。

　　修学纲领：华严为宗，戒律为行，净土为归。即三宗齐下，解行相资，导归极乐。

　　培养目标：纯以出世法，对学尼进行信、解、行、证的教育。培养具足道众威仪幢相、讲求真学实修的专修人才。

　　教育内容及形式：根据律制，分设居士、沙弥尼、式叉尼、比丘尼四类课程。对发心出家的居士的教育，重点是考察其发心，锻炼其身心。对沙弥尼的教育，核心是坚固道心、培养道众威仪，适应僧团生活。式叉尼是受具足戒前的考验阶段，也是佛为尼众而制的特别教法。对式叉尼的教育，关键则在于为受具戒作各方面的准备：包括检验身心、学修六法及比丘尼行法、得戒教育等等。

　　对比丘尼，依律制，六年专精戒律，为修学定慧、弘法利生打下坚实的基础。完成六年学戒之后，可随个人的意愿，或到他方弘扬戒法；或报考律研部继续深入研讨戒律；或 报考华研部研修华严教法；或申报念佛堂专修净土法门；或报考大乘寺大学班，巩固提高世学素养；或申报知事，服务常住；或申报清泰赡养园，帮助老人们成就净业。

　　僧团生活：恪守佛制僧团管理制度。依摄僧三大要，即辗转相谏、辗转相教、辗转忏悔，规范住众的个人行为；依各种羯磨法，民主管理大众僧的共同事务。止作二持，精严守持。若有毁犯，如法兴忏。半月半月说戒、一年一度安居、安居结束自恣。阖寺大众生活在富有佛教传统的僧团之中。此外，结合当今时代特色及本寺属十方丛林道场的特点，如法订立僧制——《大众共住公约》，以保证阖寺大众和合共住，如法修学。

　　鉴于以上学修内容及僧团管理方式，在“三加一僧伽教育工程”中，被定位为“修行道场”，即以研习华严，学戒持戒，实修净土为主要学修内容的学院式丛林。

　　1、大乘寺——教育场所——丛林式学院

　　大乘寺位于山西省晋中市榆次区。 2005年，榆次区政府将大乘寺交由普寿寺恢复建设、管理使用。随后，普寿寺将其与太原师范学院联合举办的尼僧大学教育部迁至这里，继续健全丛林学院化的体制。

　　着眼于僧伽教育的长远利益，“三加一僧伽教育工程”对大乘寺的学修方向、培养目标、教育形式及内容都进行了总体规划。

　　学修方向：发心读完大觉书，立愿行尽佛子事。学有所成，自利利他。修有所证，度己度人。

　　培养目标：在完成六年学戒的前提下，提高尼僧综合素质。通过世、出世法相结合的教育，培养合格的弘化人才。

　　教育形式：参考普通高等院校的教育方式，设置与佛法教育相适应的科系。教内外法师、教授集中授课，寺院配置监学辅导讨论等。

　　教育内容：包括佛法教育和世法教育两部分。佛法方面，结合上述修行道场的学修内容，设置律学系、净土系、佛教理论系；世法方面，为辅助佛法教育，设立汉语学系、教育学系、历史学系等。学制三年。

　　三年学业完成之后，或继续在大乘寺本科、研究生等深造；也可随个人的意愿，或弘化四方，或静修，或到清泰园服务培福等。

　　僧团生活：除按照大学部规章进行学习、考试之外，学僧的日常行持、生活规范与普寿寺完全相同。

　　在“三加一僧伽教育工程”的远期规划体系中，大乘寺被定位为“教育场所”，即在六年学戒的基础上，立足于佛法教育，完成普通高等教育的丛林式学院。

　　2、菩提爱心协会——慈善机构——道俗四众佛子的沟通平台

　　菩提爱心协会是由出家众发起，在热心慈善事业的在家众推动下，于2005年在榆次区民政局登记注册的社团法人。该协会章程对协会的性质、宗旨、任务等都作了明确规定。

　　协会性质：集佛教、文化、社会慈善事业为一体，由出家僧众指导、社会人士参与并护持的非营利性公益社会团体。

　　协会宗旨：遵守国家法律法规、遵守社会道德风尚，本着“不为自己求安乐，但愿众生得离苦”的菩萨精神，爱国爱教，慈悲利人，体现、发挥佛教特有的安定人心、造福社会的功用。

　　协会主要任务：（1）对在家二众进行次第的佛法教育。（2）建设以赡养孤寡老人为主的“清泰赡养园”。（3）加强与各公益机构及宗教团体之间的联系，就佛法教育及佛教慈善事业进行交流与合作。

　　基于协会的性质，在“三加一僧伽教育工程”中，将菩提爱心协会定位为慈善机构。通过爱心协会的运作，搭建起沟通道俗四众佛弟子的广阔平台，进而将大乘佛教慈悲济世的情怀普及世间。

　　3、清泰赡养园——慈善事业——老人静养场所。

　　“清泰赡养园”是菩提爱心协会承办的第一宗佛教慈善事业。顺于政府的政策指导，首先明确清泰赡养园的宗旨、目标及文化理念等。

　　办园宗旨：报四重之恩，济弱势之苦，替儿女尽孝，为政府分忧。

　　办园目标：使园区住众生活在娑婆世界的“极乐净土”之中，实现“老有所养”、“老有所学”、“老有所为”、“病有所医”、“终有所安”。

　　文化理念：体现佛陀的慈悲本怀，贯穿和谐思想，发扬中华族的尊老济弱的传统美德。

　　根据“三加一僧伽教育工程”的总体规划，清泰园被定位为“慈善事业”，而此事业不仅是佛弟子报四重恩的具体实践，更是考核佛弟子修行功夫的试验田。即面对老病死的现实，佛学院的大学僧、念佛堂的实修者，其出离心、菩提心、正知见都要在这块试验田里经受实地考验。

　　四、僧伽教育实践中有关问题思考

　　必须承认，“三加一僧伽教育工程”的实践过程，既是克服种种困难的过程，也是考验佛弟子真诚发心及修行道力的过程。笔者在此过程中得到了很多灵感，也引发出一些思考。

　　第一、僧伽教育，有教无类

　　在认识僧伽素质普遍较低的同时，思维了先贤祖师提出的“有教无类”的教育思想。众生平等，法无高下。针对不同层次的受教育者，应设置多元化的教育体制。药，对症则灵；法，对机即妙。佛法普被三机，应随机施教。

　　第二，企业参与，客观需要

　　在僧伽教育中，寺院与企业的合作，应视为是推动僧伽教育发展的增上缘。随着企业在全社会政治经济生活中地位的日益显著，在古典经济模式下“企业社会责任”的概念（即“高效率地使用资源以生产社会需要的产品和服务，并以公平的市场价格销售给消费者”）中，逐渐注入了“社会教育、公共健康、就业福利、环境保护”等方面的内容。此等责任并非完全来自国民社会的强加，更重要的是出自现代企业的自觉自愿。

　　香港旭日集团长期以来护持寺院建设，支持包括“普寿寺三加一僧伽教育工程”在内的佛教教育，业绩昭然。审视企业在教育中的贡献，尤其是参与佛教教育与高等教育的成功经验，足以证明：具有正知见的企业领袖不遗余力地积极参与各类教育事业，即是在履行对社会的崇高责任。

　　结语

　　僧伽教育、僧才培养、僧格提升关乎佛教未来发展的命运，关乎佛教自身形象的塑造，关乎佛教在构建和谐社会中所发挥的作用。为此，佛教理论界提出佛教应实现“五化：即将大乘佛教的悲智精神实践化；将学、修、行一体化；将僧伽教育体制化；将山林佛教与城市佛教功能化；将传统佛教现代化。普寿寺“三加一僧伽教育工程”模式的理念与实践与此“五化”精神不谋而合。

　　总结过去，展望未来，立足于现在，僧伽教育只有保持本有的特质，结合时代特色，才能真正发挥佛教在经济社会发展与和谐稳定中的积极作用，才能续佛慧命，应对各种危机与挑战，葆有自身旺盛的生命力。

　　我们感恩政府、感恩时代，给予佛教开明的政策环境和广阔的发展空间。固然，当今的僧伽教育中确实存在着种种缺失和遗憾，但我们应当乐观地认知，这是前进中的必然。在佛教的春天，我们的上空有一片佛法的蓝天。让我们充满信心，借助众缘，完善僧伽教育，培养合格僧才，以特殊的身份为世界和谐、人民安乐作出特殊的贡献。

　　主要参考文献

　　一、三藏教典

　　1、《楞严经》，大正藏19册，No.0945

　　2、《佛说济诸方等学经》，大正藏09册，No.0274

　　3、《杂阿含经》，大正藏02册，No.0099

　　4、《佛垂般涅槃略说教诫经》（即《遗教经》），大正藏12册，No.0389

　　5、《善见律》，大正藏24册，No.1642

　　6、《大智度论》，大正藏25册，No.1509

　　二、领导讲话

　　1、叶小文局长2007年底在佛教工作会议上的讲话

　　《重新举起‘以戒为师’的旗帜》

　　2、《赵朴初会长在全国汉语系佛教教育工作座谈会上的讲话》

　　（1992年1月7日于上海）

　　三、网络刊载文章

　　1、道坚法师撰《虚云大师的教育理念》

　　2、济群法师撰《从戒律看原始僧团的教育制度》

　　3、净因法师撰《从对传统办学指导思想之反思谈佛教教育的未来》

　　4、惠空法师撰《当前僧伽教育的内涵》

　　5、宗舜法师撰《近两年来大陆佛教教育问题研究述评》

　　6、静波法师撰《佛教教育的规范》

　　7、宏律法师撰《僧教育漫谈》

　　8、正慈法师撰《确立‘以人为本’思想，造就一支面向21世纪的中国僧才队伍》

　　9、本性法师撰《新世纪中国的僧伽教育呼唤新的教育观》

　　10、弘法法师撰《继承与开拓是推进佛教教育的必由之路》

　　11、陈星桥居士撰《开创21世纪我国佛教教育的新局面》

　　12、王雷泉教授撰《走出中国佛教教育困境刍议》

　　13、蔡耀明教授撰《教育制度：一个佛学教育愿景的勾勒与实现》

　　（作者释如瑞：中国佛教协会副秘书长、山西省佛教协会副会长）

　　Opportunities and Challenges of Buddhist Education:

　　Build an Integrated Sangha Education System with “Vinaya as the Teacher”

　　Shi Rurui

　　Pushou Temple, Mount. Wutai

　　Abstract: The future of Buddhism lies in Sangha education. Facing the new era’s demands on Sangha education, the wits, monastics and the laity included, show their sensitivity and give acute responses. The writer agrees to the general notion of Sangha education——“integration of learning and practice”. According to the teachings given in the Tripitaka on the progressive order of triple-learnings of “precepts, contemplation and wisdom”, precepts is given significant emphasis as the corner stone of Sangha education. Then, the writer’s over 20 years’ practice in nuns’ Sangha education and the construction of the “Three Plus One Sangha Education Project” is introduced. Lastly, based on the reality of Sangha education, the writer’s own viewpoints are illustrated on “teachings without discrimination”, and “enterprise participation” etc. in an order to provide a concrete case for current explorations into Sangha education.

　　Key words: Sangha education, integration of learning and practice, with precepts as the teacher

　　Preliminary remarks

　　Over two thousand and five hundred years ago, with twists and turns, Buddhism spread to the East from India, which is far, far away from China. Over the years of historical development, Buddhism has experienced harsh tests and changes of prosperity and failures, great calamities and broad space of survival.

　　Upon entry into the 21st century, global social issues have imposed new demands on Buddhism. Facing the uncommon opportunities of advancement and the fierce challenges of current situations, both subjective and objective ones, a good many wits, both Buddhist monastics and the laity, have pondered in depth on a series of issues ranging from the responsibility, future orientation of Buddhism, especially Sangha education system and its goals and position, and a good number of plans full of creativity have been proposed, from which the writer got much encouragement and inspirations. In this paper, the writer’s understandings and over twenty years experience in nuns’ Sangha education career will be presented for the audience’s guidance.

　　1.0 Choice of Sangha education model——Integration of learning and Buddhist practice

　　A majority of either Buddhists or Buddhist researchers agree to the basic notion of Buddhist education——“integration of learning and practice; Buddhist students follow monastics’ lifestyle” proposed by Zhao Puchu, former Chairman of China Buddhist Association in 1992at the conference of “Chinese National Buddhist Education Symposium”.

　　This notion has been endorsed and carried out in our practice. Based on the reality of nuns’ Sangha education, the writer holds that to implement the notion of “integration of learning and practice”, the advantages and disadvantages of the present Sangha education model must be reassessed, taking into account our expectation and the characteristics of the new generation of Sangha group before making a prudent choice of education model.

　　Drawing on venerable masters’ brilliant remarks on Sangha education, recalling the contribution by last generation made to Buddhist education, taking into consideration the specialists and scholars’ excellent comments, over the past twenty years, we have made a tentative general framework for nuns’ education at Pushou Temple, Mount. Wutai——“Three Plus One Sangha Education Project”. Here, the “three” refers respectively to three organizations：Pushou Temple, Mount. Wutai—— monastery for practice; Mahayana Temple, monastery for Sangha education; and Bodhi Compassion Association (BCA), managing organization of charitable careers. The “one” here refers to the charitable career——Qingtai Anyang Garden (a rest home undertaken by BCA aiming to assist the single, widowed, aged and other disadvantaged people).

　　To carry out the integration of learning and practice, we attempt to build Pushou Temple into a college-style temple, while Mahayana Temple, a temple-style college; and Bodhi Compassion Association, a broad platform for communication between the four groups of Buddhist disciples of both monastics and the laity; and Qingtai Anyang Garden, a field to cultivate Buddhist students’ renunciation and compassion.

　　2.0 Cornerstone of Sangha education: precepts as the teacher

　　2.1 Buddha’s final teachings, disciples’ forever inscription

　　Before entry into nirvana, the Buddha exhorted the disciples, “After I enter nirvana, you should observe prātimoka. It is your teacher, the same as when I am alive”. This is the sacred teaching of “with vinaya as the teacher” given by the Buddha Himself.

　　In Vol. 6 of Suramgama Sutra, the Buddha told Ananda: “You’ve often heard me teach that in the practice of my teachings, there are three essential principles ——precepts, the result of controlling your mind; precepts observation gives rise to contemplation, and contemplation in turn induces wisdom. Thus they are called three ways of nirvana”. It is mentioned in Vol. 13 of The Shastra on Prajnaparamita Sutra that “If one seeks great benefits, s/he must stick to precepts as if protecting valuable treasures or one’s own life. Why? A metaphor that may illustrate my point is the earth. Creatures of all forms depend on and dwell on the earth; so it is with precepts. Precepts are where all good practice rest.”

　　“Precepts as the foundation of three ways of purity” is expounded by venerable master Xuyun as follows: “If the evil wrong doings of three karmas are forbidden, one’s mind-water clears up. That is, precepts produce contemplation. If the mind-water is clear, it illuminates all phenomena, and thus, contemplation brings about wisdom.” (P142, A Chronicle of Venerable Master Xuyun).

　　The key role precepts play in practice of three ways of purity is emphasized in many sutras of both Mahayana and Hinayana Tripitaka as well as teachings of venerable masters. All true sons of the Buddha should take it seriously.

　　2.1 Vinaya: the guarantee of the harmony of Sangha group

　　A serious research into Vinaya scriptures will tell us that the focus of Sangha management and education system——individual liberation, benefiting sentient beings, longevity of Proper Dharma——is based on vinaya, which can be divided into two types——individual demeanor and multitude demeanor.

　　As to the former, it is the differentiated rules of liberation set up to protect practitioners. It is like a red light on the road of birth and death to keep practitioners from walking on. By following these rules, an individual can stay away from negative conditions, keep flawless karmas of both the mouth and the body, accomplish perfect power of vinaya, even reach final liberation and supreme anuttara-samyak-sabodhi.

　　As to the latter, multitude demeanor, it is a series of methods of deeds to guarantee the harmony of the Sangha group. Like the green light on the Bodhi-road, if observed, the six points of reverent harmony can be realized, and the Sangha group would become a bright lamp to shine the mundane world, making the Proper Dharma sustained to benefit countless sentient beings.

　　The individual and the multitude demeanor are closely related to each other. The former’s clean demeanor is the guarantee of the multitude demeanor; while proper multitude demeanor is the environment to guarantee good individual demeanor. Thus, the individual and the multitude demeanors are the key to the harmony of the Sangha group. And the harmony of the Sangha group is the key to the prosperity of Proper Dharma, as is stated in the introduction of the Four Part Vinaya: “The harmony of the Sangha group lead to the longstanding development of Proper Dharma”.

　　This is the Primeval Sangha education system. A paper (by Master Jiqun) exploring Sangha education system of Primeval Buddhism from perspective of precepts has caught my eyes for its idea resonates with the writer’s. At its onset, a rhetorical question is raised: “Concerning Buddhist education, is there any one who is more authoritative than the Buddha and generations upon generations’ venerable masters?” Following this question, the writer illustrates from seven points:

　　a. Construct a hierarchy of Sangha education in terms of precepts;

　　b. Opportunities of receiving Sangha education should be given according to the ordination one receives;

　　c. Five years should be devoted to studying precepts to cultivate monastics’ noble characters (Six years for nuns);

　　d. Poshadha, mutual confession of sin should be conducted every half month to eliminate three evil karmas;

　　e. Spend the life traveling to visit masters, seek ways of practice and propagate Buddhism.

　　f. Practice the mind regularly in annual summer retreats with intense concentration;

　　g. Practice the four dhūta disciplines to get rid of the habitual force of desire accumulated since endless eons ago.

　　It is such a Sangha education system that has cultivated groups upon groups of masters with great achievements. By reviewing the experience of ancient venerable masters, we know that primeval Sangha education system is the way leading practitioners to liberation. In researching into today’s Sangha education system and treating the relation between tradition and development, we have to take great caution.

　　2.3 The future of Buddhism lies in Vinaya

　　It is mentioned in Vol. 1 of Samantapashadika that “Vinaya Pitaka determines the longevity of Buddhism; so long as Vinaya exits, Buddhism exists.” Hence, no matter what education system we establish, and no matter what reforms to make upon Sangha education system, the cornerstone of Sangha education is the education of vinaya. However, the focus of vinaya education is not theories but its practice in everyday conduct. As is mentioned in the essay, “Although Vinaya education is based on corresponding knowledge of Vinaya, it is completed mainly through right practice.” Noble Sangha character should be cultivated through Vinaya life, and set up brilliant example of virtues for humans and gods through Vinaya life.” So, in modern background, Vinaya should be given more emphasis.

　　Next, we will argue about the special significance of strengthening Vinaya education in modern times. Ye Xiaowen, president of the Chinese State Bureau of Religions, gave a speech at the end of 2007 titled “Reraise the banner of ‘Vinaya as the teacher’”. It could support our discussion. In this speech, six reasons are given to illustrate the speaker’s ideas. Here, two of them will be discussed briefly.

　　One is, “considering the basic pursuit of Buddhism, the banner of ‘Vinaya as the teacher’ should be reraised”. In Buddhism, Vinaya is the foundation of true dharma’s forever dwelling in the world and what Buddhism relies on, for “If vinaya exists, Sangha exists; if Sangha exists, Buddhism exists.” Suppose there is no vinaya, Buddhism will fail, and harmony will be missing in Sangha group. In the three ways of vinaya, samādhi and praj?ā, vinaya leads the other two, for “vinaya causes contemplation, contemplation causes wisdom, and wisdom leads to liberation”. “The Buddha’s teaching is: keep from all evil deeds, perform all good deeds, clean the mind”. In this sense, we can conclude that the essence of “cleaning the mind” starts with vinaya.

　　The second reason is, “Drawing upon the experience and lessons in history, the banner of ‘precepts as the teacher’ should be reraised”. Buddhism has experienced several ups and downs, glories and calamities. For several times, temples were destroyed, and Buddhist disciples were left nowhere to stay. Understanding the past helps predict the future. Why does the society change from proposing Buddhism to devastating Buddhism? And why have temples undergone prosperity and being deserted? Despite the external political and economical factors, we hold that the unrighteous common practice and broken precepts originating from putridness and conflicts within Buddhism itself is the fundamental cause, for “everything goes bad first before worms grow”. Lessons must be drawn from previous experience and historical lessons must not be ignored!

　　Such warnings are recorded clearly in Buddhist scriptures. However, since it is expressed by a high official, it is a shame for Buddhists! As sons of the Buddha, we should stroke the bare heads and reflect; as educators of Sangha group, this question is worth our in-depth consideration.

　　3.0 An attempt integration of learning, practice and charitable career

　　Although theoretical explorations and discussions are necessary in terms of the orientation of today’s Sangha education, practical implementation is indispensable. With predecessor masters’ encouragement, the government’s support, cooperation of entrepreneurs with orthodox faith in Buddhism and protection by thousands of the laity, the nuns in Pushou Temple from different areas are practicing the Sangha education model of “integration of learning, practice and charitable career” with vinaya as the foundation.

　　3.1 Pushou Temple——monastery of practice: a college-style temple

　　Pushou Temple, located in the north of Taihuai Town of Mount. Wutai, began the reconstruction in 1991. Since then, nuns’ Sangha education system based on the notion of “with vinaya as the teacher” has been explored. The nearly twenty years’ practice made gradually clear our creed of practice, goals and contents of the education of this temple.

　　Creed of practice: Avatamasa Sutra as the way of practice, vinaya as the guide of demeanor, and Pure Land as where to return. That is, return to the pure land under the guidance of the three Buddhist sects.

　　Purpose of cultivation: Train the nuns with pure Buddhist teachings, educate nuns from four aspects—faith, understanding, practice and proof. Cultivate qualified nuns with majestic deportment who sincerely practice true Buddhism.

　　Content and form of education: According to regulations of vinaya, four different courses are offered for respectively the laity, shramanerika, Shikshamana and nuns. For the laity who determine to leave home life, the focus is to inspect their motivation and test them both physically and mentally. The focus for the training of shramanerika is to strengthen their determination for the truth, improve their demeanor and enable them to adapt to the life of the Sangha group. The stage of Shikshamana is the preparatory testing period prior to receiving full precepts, a method established specifically for the female practitioners by the Buddha. The focus for the training offered to Shikshamana is an all-sided preparation for receiving full precepts, including physical and mental test, study and practice the six ways, nuns’ demeanor, and relevant training in getting precepts.

　　According to the Buddha’s regulations, six years should be devoted for nuns to studying specifically precepts to lay a solid foundation for practicing contemplation, wisdom, propagating Buddhism and benefiting sentient beings. Upon completion of Six years’ Vinaya studies, the nuns could make choices out of their own will. They could go to other areas to propagate vinaya, apply to go on with a further study in Vinaya Research Department, study in Avatamsaka Department to study Avatamasaka Sutra, apply to practice the way of Pure Land at the Buddha Recitation Chamber, apply to study College courses at Mahayana Temple to improve mundane knowledge, apply to work as directors of affairs to serve the Sangha group, or apply to practice in Qingtai Anyang Garden to help the elderly achieve in Pure Land practice.

　　Life of the Sangha Group: Management regulations of the Sangha group made by the Buddha are strictly followed. Conducts of the individuals are specified according to the three major points, namely, mutual persuasion, mutual teaching and mutual confession; common affairs of the multitude are managed based on different ways of karmavācā. Vinaya is seriously and precisely kept both actively and passively. If one breaks them, she regrets according to the rules. Poshadha is conducted every half month, while summer retreats, annually. Following the summer retreats are the pravārana. The multitude lives in the Sangha group in rich Buddhist traditional features. Besides, a series of monastery rules such as the Common Pact for the Multitude Residence are established based on the Buddha’s teachings, time characteristics and requirements of a densely populated large monastery to guarantee the multitude’s harmonious living together and practice. Thus, each of the populace in the monastery belongs to a certain department, and each affair is in the proper charge.

　　The above content of education and the way of Sangha group management determine that in the “Three Plus One Sangha Education Project”, Pushou Temple is positioned to be a monastery for practice. Put it another way, it is a college-style temple with Avatamsaka Sutras, precepts, and Pure Land practice as the major contents of study and practice.

　　3.2 Mahayana Temple——Site of education——a temple-style college

　　Mahayana Temple is located at Yuci District, Jinzhong, Shanxi Province. It was turned over to Pushou Temple in 2005 by the District government for reconstruction work and management. Soon after that, Education Department of Nuns College, co-launched by Pushou Temple and Taiyuan Normal College, moved here from Miao Jixiang Temple in Taiyuan, which continues the temple’s turning into an educational institute. There is an overall plan in the “Three Plus One Sangha Education Project” in terms of Mahayana Temple’s orientation, goals, form and content of education.

　　Orientation of study and practice: Buddhists should be determined to finish reading Buddhist scriptures and doing all what the Buddha’s sons should do, achieve in learning to benefit the self and others, and achieve in practice to liberate the self and others.

　　Goal of education: Improve the nuns’ comprehensive quality in mundane knowledge on the basis of six years’ precepts studying,. Cultivate qualified nuns capable of propagating Buddhism through both mundane and transmundane education

　　Form of education: With the education form of general universities as a frame of reference, establish departments suitable for Buddhist education. Dharma teachers and professors will give intensive lectures, and supervisors in the monastery are arranged to guide the students’ discussions.

　　Content of education: This includes Buddhist education and mundane education. As to the former, Departments of Vinaya Studies, Pure Land, Buddhist Theories are set up; as to mundane studies, Departments of Chinese Language Studies, Education Studies, History Studies, etc. will be set up to assist Buddhist studies. The length of schooling will be three years.

　　Upon the completion of three years’ studies, nun students could enter the society to propagate Buddhism, study further in Mahayana Temple, study further or go in for true dharma practice in a certain department of Pushou Temple, apply to be directors of affairs to serve the Sangha group, apply to do on-site practice at Qingtai Anyang Garden.

　　Life of the Sangha group: Except the college rules to follow in studying and taking exams, nun students’ everyday conduct and lives follow identical regulations to those of Pushou Temple.

　　In the long-term plan for Mahayana Temple in the “Three Plus One Sangha Education Project”, Mahayana Temple is positioned as the “site for education”, a college-style temple. That is, on the basis of six years’ vinaya studies, Buddhist teachings, theories, conduct and proof of Buddhism are carried out to replenish general mundane higher education.

　　3.3 Bodhi Compassion Association—Charitable Group: a communication platform for four groups of Buddhists

　　Launched by monastics, pushed forward by the laity enthusiastic in charitable career, Bodhi Compassion Association (BCA) is a juridical association registered in 2005 at the Bureau of Civil Affairs of Yuci District. Regulations of BCA define clearly its nature, purpose, tasks and so on.

　　Nature of BCA: It is a non-profitable group of public welfare guided by monastics and protected by the social laity which integrates culture and charitable career.

　　Mission of BCA: Observe national laws, regulations, social moral standards, love the country and Buddhism, aid the civil public with mercy, benefit the sentient beings and the society, promote Buddhist culture and the development of charitable career.

　　Major tasks of the Association:

　　a. Undertake complete Buddhist education to the laity.

　　b. Construct Qingtai Anyang Garden to support mainly elderly people without families.

　　c. Strengthen links with other organizations of public welfare and religious groups, exchange and cooperate in terms of Buddhist education and Buddhist charitable career.

　　Based on the above regulations, BCA is positioned in the “Three Plus One Sangha Education Project” as a charitable group. It will serve as a broad platform of communication between the four groups of Buddhists, monastics and the laity included, which will further popularize the compassion of Mahayana Buddhism to the world.

　　3.4 Qingtai Anyang Garden——Charitable Career: a sanitorium for the elderly

　　Qingtai Anyang Garden (QAG) is the first Buddhist charitable career undertaken by BCA. With the guidance of government policies, we’ll make clear first the aim, objectives and cultural notion.

　　Aim of QAG: Repay the four kindnesses, alleviate the miseries of the disadvantaged, practice piety for sons and daughters, share the government’s burden.

　　Objectives of QAG: provide a “pure land” for dwellers in QAG in Saha Land. Realize the ideals of “the old are supported”, “the old have something to learn”, “the old could do something”, “the old have doctors to go to when sick”, “the old dies peaceful when the life ends”.

　　Cultural Notion：Implement the notion of harmony, and spread excellent culture.

　　In the general scheme of the “Three Plus One Sangha Education Project”, QAG is positioned as charitable career, a place not only for practical implementation to repay the four kindnesses, but also a field to test Buddhist disciples’ real level of practice. In other words, facing the reality of being born, getting old, getting sick and death, the renunciation, Bodhicitta, right understanding of monastic students and practitioners of Buddha Recitation Chamber will be tested in this field.

　　3.0 Reflections on several practical issues in Sangha education

　　It must be admitted that the “Three Plus One Sangha Education Project” is not only a course of overcoming difficulties, but also one to test the Buddhists’ Bodhicitta and level of practice. The writer has got some inspirations and reflections in this process.

　　Firstly, carry out Sangha education students without discrimination. Being aware of the fact that the quality of Sangha group remains relatively low on the whole, we have pondered the education notion—“teach students without discrimination” by previous masters. All sentient beings are equal, and all dharmas are equal. To monastics of varying education levels, a multivariant education system should be established, for a medicine works only when it suits a disease, and a dharma works wonders when it suits the nature of the audience. There are dharma teachers who do not find suitable teaching methods, but no sentient beings who will never be enlightened.

　　Secondly, participation of enterprises is needed objectively. In Sangha education, cooperation between temples and enterprises could be regarded as an enhancing condition to promote Sangha education. With the increasingly significant role enterprises play in political, economic lives of the whole society, the notion of “enterprises’ social responsibility” (i.e., exploit effectively social resources to make products and provide services that the society needs, and sell them at reasonable market prices to consumers) has been updated with an addition to this notion, i.e. “social education, public health, employment welfare, environmental protection” etc. This kind of responsibility does not fully result from the imposition of the society, but the willingness of modern enterprises. In surveying the enterprises’ contributions, successes in education, especially Buddhist education and higher education, it could be easily found that the purpose of enterprise leaders’ participation in a variety of education careers is not solely to get blessedness by the Buddha’s power and the recognition of the general public, but also, in a more profound sense, to carry out their noble social responsibility.

　　Concluding remarks:

　　Sangha education, Sangha talents’ cultivation and improvement of Sangha character are essential for the future of Buddhism, for the image of Buddhism and the role Buddhism plays in constructing a harmonious society. That’s why Buddhist theorists have proposed that Buddhism should undergo five transformations: put the spirit of Mahayana compassion and wisdom into practice; learning, practice and conduct should be integrated; Sangha education should be systemized; mountain and city Buddhist monasteries should be functionalized; Traditional Buddhism should be modernized. The notion and practice of “Three Plus One Sangha Education Project” by Pushou Temple are consistent to these five transformations.

　　Looking back on the past, into the future and set foot here and now, we realize that only by sustaining the special features of Buddhist Sangha education and taking into account the time characteristics can Buddhism play an active role in the economic development and the society’s harmony and stabilization, can various crisis and challenges be tackled and the vitality of Buddhism be sustained.

　　We are grateful to the government, to the time for the wise policies and the broad space for Buddhism to spread. True, today’s Sangha education is still not without flaws and pities, but, we optimistically know that this is unavoidable in development. In the spring of Buddhism, overhead is a broad blue sky of Buddhism. Let’s be full of confidence. Let’s perfect Sangha education in virtue of multiple factors to cultivate qualified Sangha gifts and make special contributions in our special identity to a harmonious world and the peace and joy of the people.

　　References

　　Sutras from the Tripitaka:

　　Suramgama Sutra, No. 0945. Vol. 19, Taisho Tripitaka.

　　Ji Zhufangdeng Xue Sutra. No. 0274, Vol. 09, Taisho Tripitaka.

　　Samyuktagama, No. 0099. Vol. 02, Taisho Tripitaka.

　　Sutra on the Buddha’s Teachings at His Nirvana, No. 0389. Vol. 12, Taisho Tripitaka.

　　Samantapashadika (Pali), No. 1642. Vol. 24, Taisho Tripitaka.

　　Mahaprajnaparamita-shastra (The Shastra on Prajnaparamita Sutra), No.1509. Vol. 25. Taisho Tripitaka.

　　Officials’ speeches:

　　Ye Xiaowen, 2007, A speech given at Buddhist working conference: “Reraise the banner of ‘with Vinaya as the teacher’”.

　　Zhao Puchu, 1992, a speech given at the national Chinese Buddhist education working conference in Shanghai. (Jan. 7, 1992)

　　Internet articles:

　　Master Daojian, “Venerable Master Xuyun’s notion on education”.

　　Master Jiqun, “Education system of the Primeval Sangha group from perspective of Vinaya”.

　　Master Jingyin, “A reflection on the future of Buddhist education based on guide lines of traditional Buddhist education”.

　　Master Huikong, “On connotations of Modern Sangha education”.

　　Master Zongshun, “Comments on issues of mainland Buddhist education in the past two years”.

　　Master Jingbo, “On standards of Buddhist education”.

　　Master Honglǜ, “A brief discussion on Sangha education”.

　　Master Zhengci, “Cultivate a Sangha group orientated toward the 21st century based on humanism.”

　　Master Benxing, “Sangha education of the new century calls for a new notion of education”.

　　Master Hongfa, “Inheritance and deploitation: the only way to take to promote Buddhist education”.

　　Chen Xingqiao, “Initiate a new situation of Buddhist education in the 21st century”.

　　Wang Leiquan, “A brief discussion on Chinese Buddhist education’s getting out of difficulty”.

　　Cai Yaoming, “Education system: a sketch of the future of Buddhist education and its realization”.