依西方早期對宗教（Religion）一詞的常見定義，乃是：「對超乎人類控制力量的信仰與崇拜，尤其指涉位格神或諸神」。然而，作為宗教的定義，則此種定義方式，明顯與世界的宗教現況不合。因之，美國的神學家與哲學家保羅．田立克（Paul Tillich）與牟宗三先生，均提出以「終極關懷」（ultimate concern）來重新定義信仰。筆者必須指出，依這種對「終極關心」對宗教作重新的定義。我們可以借用中國傳統的一句老話──「開宗立教」，來描述宗教（尤其東方宗教）的展示模式。中國宗教的最基本模態，乃是以下兩方面構成的：其一、關懷宇宙終極的意義──開宗；其二、建立種種教法以引導人生歸於價值之正趨──立教。對於中國長期強勢的教育傳統而言，則立教的意意，可能不止於「日常生活之軌道」，同時必須把這種價值觀傳遍整個社群。是以，星雲法師指出：「由於宗教的生命都有傳燈，都是代代傳承，燈續常明。」佛教的教義最能貼近「生命教育」的意涵。佛家這種立教／成教的傾向，表現在香港社會中，即依本港「家庭與學校合作事宜委員會」於網上的《小學概覽》，在全港513家小學中，有314家小學的辦學團體是宗教團體，已佔全港小學的61.2％。由是觀之，在香港不同宗教團體，均重視以辦學來立教／成教。此亦是本文所以作之因緣，即以全港最大佛教辦學團體──香港佛教聯合會，屬下七家小學，作為觀察對象，以見出「香港小學校佛化生命教育」的情狀，並提供可能提昇的方向。Referring to the Western world's earlier definition, the word "religion" is defined as "the belief and worship towards superhuman power, especially involving a hypostatic god or gods". However, serving as the definition of a religion, this approach is clearly not applicable to the modern religious scene. Accordingly, Paul Tillich, American theologian and philosopher, and Mou Tsungsan have both suggested redefining religions with "ultimate concern". It must be pointed out that, according to the new definition of religions as "ultimate concern", we can refer to an old Chinese saying - set up a sect and then establish a religion (開宗立教) - to describe the presentation of religions, particularly oriental ones. The basic module of Chinese religions consists of two aspects: 1) concerns on the ultimate meaning of the universe (a sect ); 2) establishment of dogmas to lead lives onto the right track (a religion). To the long-established and strong tradition of religious education in China, the meaning of a religion might be beyond "daily life tracks"; its value has to be spread among the entire community. Master Hsing Yun has thus pointed out "because the life of a religion works with passing down its values, the Buddhist dogmas come the closest with the true meaning of Life Education". The Buddhist tendency of religion establishment presents itself in the Hong Kong society, with

研究團隊曾發表〈香港小學佛化生命教育初探〉的論文，而在兒童至青少年階段，主要的生命場景，都是在學校中度過的。因此，研究團隊在完成了香港佛化教育的初探以後，顯然目光應朝向生命教育的另一階段――中學教育。以此因緣，研究團隊走訪了二十一所香港佛教中學，以見出「香港中學佛化生命教育」的實況。研究團隊在中學佛化生命探索之際，不斷反覆自我提問︰中學生由於其生命由純粹而駁雜，是可能引致其生命素質下降的根源。那麼難道我們建議他們不要成長嗎？可以拒絕由知識而帶來的「所知障」嗎？那麼學校和老師的角色又當如何？怎樣才算得是一位能導引生命的導師呢？凡斯種種，皆能緊扣生命素質的主題而問。中學生較小學生的生命由純粹而駁雜，知識由「為學日益」而見長，但西方學者推行的道德教育，往往由於道德知識與道德行動分離，不能兼顧︰意願、行為和判斷三個層面的結合，才會出現「所知障」的問題。生命素質的提升，並非僅止於知識的提升而已，這亦正是重在知識與技巧的現代教育方向，尤其強調「基於果效的學習」(outcome based learning) 的主要盲點所在。所有成功的生命素質教育，必然具有以下兩種特質︰其一、必須對知識有「辯證式」的提升，才有真正生命素質的提升。易言之，不能光看問題的正面，也必須從反面思考，最後把正反兩面結合，才看提升到新的境界。這正是青原惟信禪師「見山是山」、「見山不是山」、「再見山是山」的思考模式。不過，這個新的境界，也會變成你現時的正面思維，必須不斷再經歷前述的提升，才會再有生命素質的提升。其二(甚至是最決定性的因素)、生命導師的最重要功能與價值――以身為範。前引青原惟信禪師的偈語，其重點不惟落在智慧境界的提升上，而在於個人體會「親見知識」，才「有箇入處」，又親嘗其內心之轉折、奮鬥，才可說「得箇休歇處」。能有內心的體會，才「許汝親見老僧」。如果純粹談知見，有人既能完全把握「見山是山」等三層辯證的意涵，則他已在智能上，超越了一般的見地。則准許他親見老僧，難道是為了嘉獎其聰明才智嗎？如是，又稱得上是生命的學問嗎？因此，禪師要親見此人，乃要把自身生命中經歷的種種，傳授予此見道之人，讓他在生命上有真實的提升和鞏固也。則所謂生命導師者，非惟內容上指導，而在內心的體貼、點撥、提撕之地用功也！The research team has published previously a “Preliminary Study of Buddhist Life Education at Primary Schools in Hong Kong”. Since most of one’s early life is spent in formal education, the team has gone on to investigate life education in the next phase in 21 Buddhist secondary schools. During this process, the team has kept questioning themselves: “Should we discourage students to grow up if complexity in life is the main cause of their deteriorating life quality? Can we refuse hindrances to wisdom-knowledge (jñeyāvaraṇa)? What roles should schools and teachers play? What comprise a life mentor?” Every question asked is relevant to life quality.A secondary school student has a life complicated (less pure) than a primary school student’s. Knowledge is gained by everyday learning. However, the moral education western scholars have proposed separates moral knowledge and moral actions, one cannot be aware of both. Jñeyāvaraṇa occurs when problems from will-, action-, and judgment-levels combine. Improving life quality does not only involve an