The Religious Leader and Tzu Chi Foundation－Taking Tzu Chi Commissioner's organization in Greater Taipei as an Example

[[abstract]]全球NGO(Non-Governmental Organization，非政府組織)不計其數，有關慈濟為何能成為如此有效率的非政府組織，這方面的研究並不少。本研究主要採取質性研究法，以大台北地區為田野調查範圍，透過研究者自身多年慈濟委員經驗，加以文獻分析，半結構性深度訪談，及國內外慈善個案比較，試著探討走過半世紀的慈濟，之所以能成為備受國際矚目具有影響力的非政府組織之因。 本研究的主軸就是在探討慈濟之所以能成為備受國際矚目具有影響力的非政府組織之原因。歸納上述得出兩個結構性原則，並從三個面向分別探討分析。首先探討且提出慈濟在慈善組織工作、人文精神、教育理念與實踐這三者之間的相互作用及其影響力，進而提出一個以宗教領袖為核心將三者之間串連起來的「金字塔」關鍵位置。接著，在不同時代變遷下探討具有領袖魅力的證嚴法師與早期慈濟委員之間重要的師徒關係。以及早期慈濟委員組織如何誕生更多慈濟人、募款又募心的志工經驗。 本研究結果發現，首先是，慈善工作、教育志業與人文精神的實踐，影響慈濟NGO改善社會的轉換與淑世理想的發展。無論是國內慈善或國際援助，不分宗教、種族、國籍，一旦援助者愛心被啟發，便能從接受幫助者轉為施予者。其次是，宗教領袖在慈濟慈善組織與人文教育方面，具有前瞻引領及建構統合的特質。證嚴法師認為「宗教」就是「人生宗旨、生活教育」，思想體系源於強調實踐的《無量義經》，為達淨化人心、祥和社會、天下無災難的目標。慈濟成立四十年後，創立「慈濟宗」，強調以人與人之間為道場，修行無量法門，無論任何宗教信仰，只要能把愛帶到需要的地方，成為一個懂得實踐的傳愛使者；而慈濟永續經營的傳承關鍵就在於「傳承靜思法脈，弘揚慈濟宗門」。最後是，證嚴法師與早期慈濟委員，樹立慈濟NGO廣受世人矚目的良善發展典範。證嚴法師創立慈濟功德會最大的特色是，走入人群，貼近生活，凡事親力親為，以身作則，感化了所有的慈濟委員，進而，也以類似的方式親力親為的帶領下面的組員，憑藉著「母雞帶小雞」的「委員－會員」制度，建構證嚴法師與早期慈濟委員的三種類比關係（母子、師徒、救贖），共同樹立慈濟NGO四大志業的發展典範及淨化人心的具體實相。 在檢視及建議的部份，首先，慈濟在「溝通智慧」部份是有進步的空間。這個部份可分成對內及對外的溝通。對外溝通是，慈濟應該會更加縮小自己，注重傾聽災民心聲及雙向溝通的重要性。對內溝通部份則是，對於基層志工的心聲或許需要更多的關注與傾聽。其次，當組織進一步科層化分工，取代早期以領導人來帶領的階段之後，組織的發展可能會遇到的問題，是值得注意的。宗教領袖與信徒或會員之間的關係或許不若以往緊密是不可避免的現象。即使如此，仍然應該有所重視並且嚐試檢視，該如何突破困境。最後，慈濟過去的優點，或許也將是未來需要面對的考驗，當然，慈濟在這方面也不是沒有準備。倘若真的敬愛高齡的證嚴法師，更應該保護慈濟的名聲及榮譽，避面讓輿論因為無法理解而有攻訐慈濟的機會，故在任何作為上，應該更加虛心謹慎才是。 There are countless NGOs(non-governmental organizations) in the world, one of which is Buddhist Tzu Chi Foundation. Exploring why Tzu Chi is an influential NGO for international attention is the major purpose of this thesis. This thesis maily adopts qualitative research method and takes greater Taipei as the scope of field investigation. On the basis of the researcher’s experiences of Tzu Chi commissioner for many years, document analysis, semi-structured in-depth interview, and case analysis of domestic and international charity are used to find out the reasons why the half-century-old Tzu Chi can become an influential NGO for international attention. The foregoing brings about two structurally, i principles that are analyzed seperately from three aspects. Firstt explores and proposes the interaction and influence between Tzu Chi’s three work: charity organization, humanistic spirit, and educational ideal and practice . Furthermore, it proposes a key position of the “pyramid” which treats the religious leader as a core to link Tzu Chi’s three work together. Then, it explores the mentorship between the charismatic leader, Dharma Master Cheng Yen, and Tzu Chi commissioners with changes of the times. How the early Tzu Chi commissioners recruited more Tzu Chi members to raise funds and to touch everyone’s heart is also discussed here. The results show why Buddhist Tzu Chi Foundation develop into one of the international NGOs with big influence. First of all, Tzu Chi’s charity work, education, and humanism make the society better and awaken the spirit of beautifying the world. The assistance of Tzu Chi is irrespective of country, race, and religion. Once the recipients’ benevolence is inspired, they become givers from receivers. Secondly, religious leader has the traits of foresight with integration ability in Tzu Chi charity organization and humanistic education. Dharma Master Cheng Yen considers religion is “life goal” combing with “life education”, and such philosophy proceeded from “Sutra of Infinite Meanings”. The goal of “religion” is to make all hearts purified, make all societies in harmony, and make the world free of all disasters. Tzu Chi established “the Tzu Chi School of Buddhism” which emphasizes on going amongst people with numerous ways to practice Infinite Dharma. Regardless of religions, Tzu Chi members only need to bring love to those who need. Thus, the key of sustainable development of Tzu Chi is “Transmitting the Jing Si Dharma Lineage, Advancing the Tzu Chi School of Buddhism”. And last, Dharma Master Cheng Yen and early Tzu Chi commissioners made Buddhist Tzu Chi Foundation a good model in the society. The most features of Tzu Chi is walking into the crowd, closing to life, doing everything personally, and practicing what you preach. These characteristics influence Tzu Chi commissioners profoundly, therefore they lead Tzu Chi members in a similar way. Following the ”commissioners-members” system which works like “a hen brings chicks”, three relationships (mother and child, master and apprentice, and atonement) between Dharma Master Cheng Yen and early Tzu Chi commissioners was set up. Then they built Buddhist Tzu Chi Foundation a model of developing four important missions and purifying hearts. There are some points to advise for Tzu Chi. Firstly, Tzu Chi should improve their communication skills. Communication skills can be divided into two kinds: external communication and internal communication. To improve the external communication , Tzu Chi should be more modest to listen to everyone‘s heart and to understand how significant the mutual communication is. As for the internal communication skills, Tzu Chi should pay more attention to their volunteers. Furthermore, some problems are emerging when Tzu Chi organization is bureaucratic . For instance, the relationship between the religious leader and believers or members is no longer as close as before. Tzu Chi should consider these prolems to be important and try to solve them. Finally, the advantages of Tzu Chi in the past may turn into the tests in the future. Tzu Chi should be more humble and cautious to protect their reputation and honor, keeping public opinions away from hurting Tzu Chi to guard the very respected Dharma Master Cheng Yen