本研究選擇佛光山人間佛教的社會實踐為研究對象，其以現代化與生活化的入世作為為實踐框架，此與原始佛教出世解脫的實踐方式，彼此之間的關涉，是本研究進行考掘的論題。同時本研究以當代社會學之宗教市場理論的觀點來詮釋佛光山人間佛教的社會實踐。 研究發現，佛光山人間佛教與原始佛教二者的產生，都與當時代的政經等社會背景之變化有關。在修行目標及弘法方面，原始佛教強調內修的修證，以出世解脫達至涅槃為目標，以出家僧侶為弘法的主體。佛光山人間佛教強調佛法的社會實踐，主張「僧信平等化」，在家信眾也可以積極參與種種宗教活動及弘法佈教。雖然二者都立基於實踐哲學之立場，佛光山人間佛教所強調的是現世人間倫理性生活之提升，原始佛教所重視的是超越面的自我超拔，也就是出離輪迴的解脫。同時也發現入世性的宗教組織之修行者，以出世的精神做入世的事業，如何安頓其生活實踐的超越性及出世解脫的目標，仍面對著神聖性與世俗性的諍論。 本文以宗教市場理論詮釋佛光山人間佛教的社會實踐，發現經由市場機制的運用，宗教教義、宗教服務、宗教活動與世俗元素結合，並透過合於宗教質素的管道來經營信徒或潛在信徒，對於宗教組織的發展有相當的關連性。宗教市場理論的立論，讓我們認識宗教組織的作用，也理解到宗教市場理論分析宗教組織作為宗教與現代性關係的實質場域之詮釋基礎。 This research selected the social practice of Fo Guang Shan’s Humanistic Buddhism as the study subject. It examined the relationship between its ＂going into the society＂ practice framework of modernization and daily-living and the transcendental liberation practice of the Early Buddhism. In addition, this study used the contemporary sociology theory of Religious Economy Model to analyze the social practice of Fo Guang Shan’s Humanistic Buddhism. Results revealed that the development of Fo Guang Shan’s Humanistic Buddhism and the Early Buddhism were both influenced by the political, economic, and social factors at their times. Early Buddhism emphasized on the doctrine of liberation through monastic life and ultimately attained Nirvana through monastic life outside of the society. It considered the monastics as the core in promoting the Dharma. On the other hand, Fo Guang Shan’s Humanistic Buddhism emphasized on the social practice of the Dharma and advocated the equality of the Sangha and lay practitioners. The lay practitioners can participate in the religious activities and the propagation of Dharma similar to the monastics. Although both groups set their foundation on the philosophy of practice, Fo Guang Shan Monastic emphasized the promotion of ethics in secular life, while Early Buddhism stressed the liberation of transmigration through the realization of non-self. In addition, this study also found that the ＂going into the society＂ monastics, while they were engaging in secular matters with a sacred spirit, and spiritual supremacy, with the aim of transcendental liberation, they still had to face with the critics about sacred and secular arguments. The present study used theories of Religious Economy Model to analyze the social practice of Fo Guang Shan’s Humanistic Buddhism. It found that through the use of market mechanisms, that is, religious doctrines, religious services, and religious activities combined with secular elements, and that through the use of religious channel to manage believers and potential believers were highly related to the development of religious organizations. The theory of Religious Economy Model allowed us to understand the functions of religious organizations and to understand relationship between the practice of religious organizations and modernization.
