1830—1880年:英国卫斯理会传教士与锡兰佛教复兴
摘要
本文希望通过考察1830年—1880年这段时间里传教士与佛教徒在斯里兰卡交融、对话与冲突的历史,重新审视传教士在锡兰佛教复兴中的作用。传教士的研究和活动将佛教研究引入西方视野,他们还用印刷技术改变了佛教的传播方式,用教会教育改变了锡兰下一代年轻人,其带来的挑战也成为佛教进行现代化转型的重要原因。
引文
(1)本文将用“锡兰”指称英国殖民时期的斯里兰卡，因为斯里兰卡是1972年之后改换的国名，在指称英殖民时期的斯里兰卡时仍将使用“锡兰”一词。
(2)Bishop (ed.)，Ceylon Buddhism：Being the Collected Writings of Daniel John Gogerly，2 Vols，Colombo：The Wesleyan Methodist Bookroom and London ：Kegan，Paul，Trench，Trubner and Co，1908.
(1)Spence Hardy，A Manual of Buddhism in its Modern Development，London：Partridge and Oakley，1853.
(2)A.S. Bishop (ed.)，Ceylon Buddhism：Being the Collected Writings of Daniel John Gogerly，Vol 2，Colombo：The Wesleyan Methodist Bookroom and London ：Kegan，Paul，Trench，Trubner and Co，1908，p.vii.
(3)Thomas William Rhys Davids’ Letters，from The Papers of Daniel John Gogerly (1792-1862)，1907，No.DJG/15/4/5，Royal Asiatic Society of Great Britain and Ireland.
(4)Mrs. Rhys Davids，A Manual of Buddhism for Advanced Students，London：the Sheldon Press，1932，p.15.
(5)Alastair Gornall，“Fame and Philology：R.C. Childers and the Beginnings of Pāli and Buddhist Studies in Britain”. Contemporary Buddhism，Volume 16，2015，Issue 2，p.477.
(6)Donald S. Lopez (ed.)，Curators of the Buddha：the study of Buddhism under colonialism. London： University of Chicago Press， 1995，pp.34-35.GT. W. Rhys Davids，Buddhism：Its History and Literature. London & New York：G. P.Putnam’s Sons，Ltd，1926，pp.44-83.
(8)Elizabeth Harris，Theravada Buddhism and the British Encounter：Religious，Missionary and Colonial Experience in Nineteenth Century Sri Lanka. Routledge，2006，p.193.
(1)Kitsiri Malalgoda，Buddhism in Sinhalese Society，1750-1900：A Study of Religious Revival and Change. Berkeley and Los Angeles，California ：University of California Press，1976，p.211.
(2)Moscrop，T. & Restarick，A.E.，Ceylon and its Methodism，London：Robert Culley（未标出版年份），p.39.
(3)Spence Hardy，Eastern Monachism：An Account of the Origin，Laws，Discipline，Sacred Writings，Mysterious Rites，Religious Ceremonies and Present Circumstances of the Order of Mendicants Founded by Gotama Budha. London ：Partridge and Oakley，1850，p.262.
(4)Lopez (ed.)，Curators of the Buddha，p.39.
(5)Bishop (ed.)，Ceylon Buddhism，Vol.1，pp.4-5.
(6)Harris，Theravada Buddhism and the British Encounter，p.194.
(7)J.E. Tennent，Christianity in Ceylon with an Historical Sketch of the Brahminical and Buddhist Superstitions，London：John Murray，1850，p.240.
(8)Bishop，(ed.) Ceylon Buddhism，Vol.1，p.xi.
(1)Richard Gombrich and Gananath Obeyesekere，Buddhism transformed：religious change in Sri Lanka. Princeton University Press，1990，p.211.
(2)Spence Hardy，A Manual of Buddhism in its Modern Development，London：Partridge and Oakley，1853，pp.100-101.
(3)Bishop (ed.)，Ceylon Buddhism，Vol.1，p.9.
(4)Kularatne，“The Wesleyan Methodist Mission in the Printing and Publishing Industry in the 19th Century Ceylon”，Journal of the Royal Asiatic Society of Sri Lanka，New Series，Vol.42，1997，pp.214-215.
(5)Ibid，pp.231-232.
(1)该书初版为僧伽罗语，后来被高葛立自己翻译成了英语。英语版初版年份不详。D. J. Gogerly，The Kristiyani Prajnapti；or the Evidences and Doctrines of the Christian Religion，Part I. On Buddhism，Colombo ：Christian Cernacular Education Society，1885.
(2)Malalgoda，Buddhism in Sinhalese Society，pp.216-217.
(3)Ibid，p.221.
(4)Harris，Theravada Buddhism and the British Encounter，p.187.
(5)Gombrich and Obeyesekere，Buddhism Transformed，p.203.
(6)Spence Hardy，The Legends and Theories of the Buddhists Compared with History and Science. London：Williams and Norgate，1866，pp.viii-ix.
(1)Malalgoda，Buddhism in Sinhalese Society，p.217.
(2)Harris，Theravada Buddhism and the British Encounter，p.63. 另外，高葛立对四圣谛的研究其实要比尤金·布努夫早七年，只不过由于高葛立的译作没有在欧洲发行，布努夫对高葛立的研究全不知情。详见 Carol S. Anderson，Pain and Its Ending the Four Noble Truths in the Theravada Buddhist Canon，Curzon Press，p.170.
(3)J. M. Peebles，Christianity and Buddhism Face to Face，Boston：Colby and Rich，Publishers，1878，p.21.
(4)Alastair Gornall，“Fame and Philology：R.C. Childers and the Beginnings of Pāli and Buddhist Studies in Britain”. ContemporaryBuddhism，Volume 16，2015，Issue 2，p.474.
(2)Bishop (ed.)，Ceylon Buddhism：Being the Collected Writings of Daniel John Gogerly，2 Vols，Colombo：The Wesleyan Methodist Bookroom and London ：Kegan，Paul，Trench，Trubner and Co，1908.
(1)Spence Hardy，A Manual of Buddhism in its Modern Development，London：Partridge and Oakley，1853.
(2)A.S. Bishop (ed.)，Ceylon Buddhism：Being the Collected Writings of Daniel John Gogerly，Vol 2，Colombo：The Wesleyan Methodist Bookroom and London ：Kegan，Paul，Trench，Trubner and Co，1908，p.vii.
(3)Thomas William Rhys Davids’ Letters，from The Papers of Daniel John Gogerly (1792-1862)，1907，No.DJG/15/4/5，Royal Asiatic Society of Great Britain and Ireland.
(4)Mrs. Rhys Davids，A Manual of Buddhism for Advanced Students，London：the Sheldon Press，1932，p.15.
(5)Alastair Gornall，“Fame and Philology：R.C. Childers and the Beginnings of Pāli and Buddhist Studies in Britain”. Contemporary Buddhism，Volume 16，2015，Issue 2，p.477.
(6)Donald S. Lopez (ed.)，Curators of the Buddha：the study of Buddhism under colonialism. London： University of Chicago Press， 1995，pp.34-35.GT. W. Rhys Davids，Buddhism：Its History and Literature. London & New York：G. P.Putnam’s Sons，Ltd，1926，pp.44-83.
(8)Elizabeth Harris，Theravada Buddhism and the British Encounter：Religious，Missionary and Colonial Experience in Nineteenth Century Sri Lanka. Routledge，2006，p.193.
(1)Kitsiri Malalgoda，Buddhism in Sinhalese Society，1750-1900：A Study of Religious Revival and Change. Berkeley and Los Angeles，California ：University of California Press，1976，p.211.
(2)Moscrop，T. & Restarick，A.E.，Ceylon and its Methodism，London：Robert Culley（未标出版年份），p.39.
(3)Spence Hardy，Eastern Monachism：An Account of the Origin，Laws，Discipline，Sacred Writings，Mysterious Rites，Religious Ceremonies and Present Circumstances of the Order of Mendicants Founded by Gotama Budha. London ：Partridge and Oakley，1850，p.262.
(4)Lopez (ed.)，Curators of the Buddha，p.39.
(5)Bishop (ed.)，Ceylon Buddhism，Vol.1，pp.4-5.
(6)Harris，Theravada Buddhism and the British Encounter，p.194.
(7)J.E. Tennent，Christianity in Ceylon with an Historical Sketch of the Brahminical and Buddhist Superstitions，London：John Murray，1850，p.240.
(8)Bishop，(ed.) Ceylon Buddhism，Vol.1，p.xi.
(1)Richard Gombrich and Gananath Obeyesekere，Buddhism transformed：religious change in Sri Lanka. Princeton University Press，1990，p.211.
(2)Spence Hardy，A Manual of Buddhism in its Modern Development，London：Partridge and Oakley，1853，pp.100-101.
(3)Bishop (ed.)，Ceylon Buddhism，Vol.1，p.9.
(4)Kularatne，“The Wesleyan Methodist Mission in the Printing and Publishing Industry in the 19th Century Ceylon”，Journal of the Royal Asiatic Society of Sri Lanka，New Series，Vol.42，1997，pp.214-215.
(5)Ibid，pp.231-232.
(1)该书初版为僧伽罗语，后来被高葛立自己翻译成了英语。英语版初版年份不详。D. J. Gogerly，The Kristiyani Prajnapti；or the Evidences and Doctrines of the Christian Religion，Part I. On Buddhism，Colombo ：Christian Cernacular Education Society，1885.
(2)Malalgoda，Buddhism in Sinhalese Society，pp.216-217.
(3)Ibid，p.221.
(4)Harris，Theravada Buddhism and the British Encounter，p.187.
(5)Gombrich and Obeyesekere，Buddhism Transformed，p.203.
(6)Spence Hardy，The Legends and Theories of the Buddhists Compared with History and Science. London：Williams and Norgate，1866，pp.viii-ix.
(1)Malalgoda，Buddhism in Sinhalese Society，p.217.
(2)Harris，Theravada Buddhism and the British Encounter，p.63. 另外，高葛立对四圣谛的研究其实要比尤金·布努夫早七年，只不过由于高葛立的译作没有在欧洲发行，布努夫对高葛立的研究全不知情。详见 Carol S. Anderson，Pain and Its Ending the Four Noble Truths in the Theravada Buddhist Canon，Curzon Press，p.170.
(3)J. M. Peebles，Christianity and Buddhism Face to Face，Boston：Colby and Rich，Publishers，1878，p.21.
(4)Alastair Gornall，“Fame and Philology：R.C. Childers and the Beginnings of Pāli and Buddhist Studies in Britain”. ContemporaryBuddhism，Volume 16，2015，Issue 2，p.474.