法律视角下的隋唐佛教管理研究

【作者】 张径真；

【导师】 魏道儒；

【作者基本信息】 中国社会科学院研究生院 ， 宗教学， 2012， 博士

【摘要】 法律视角下的隋唐佛教管理研究，是一个全新的课题。本文以《唐律疏议》和《道僧格》为中心，通过对法律条文的辑录、复原以及对当时立法背景、实施效果的考证，力图对隋唐时期依法治理佛教的概况做一个全面和客观的了解，希望能为今天的宗教管理和宗教立法提供一些有益的借鉴。进行隋唐法律和佛教管理的研究，首先需要做三个层次的工作。一是是辑录出唐代律、令、式中和佛教有直接和间接关系的条文；二是对早已佚失的唐代宗教法典《道僧格》的形成、存续、性质进行考证，得出《道僧格》成文于贞观十年(636年)，是《祠部格》的二级分格的结论。编撰之初，即为共同管理佛、道二教的特别宗教法；三是根据日本《僧尼令》和相关史料对《道僧格》进行复原，在参考前人复原研究成果的基础上，本文一共复原了三十一条《道僧格》条文。接下来，在已经获得了相对全面的法律文献的基础上，本文对唐代《道僧格》的内容作了进一步剖析。《道僧格》作为唐代的宗教法典，它的特别之处在于它的刑种设置和审判权归属的界定，“苦使”和“还俗”是《道僧格》的基本刑罚，僧尼犯“徒”以下罪时，审判权和执行权属于寺院，犯“徒”以上罪则依照国法由官府定罪和刑罚。《道僧格》有三个法源，一是唐代现行的律、令、式，二是前朝历代的僧制的沉淀，三是佛教和道教共同依止的戒律，《道僧格》是融合唐代律令、前朝僧制和佛道教清规戒律的产物。作为唐代法律的一分子，《道僧格》尽管是特别法，却也具有明显的“诸法合体”、“民刑不分”、“皇权至上”、“宗法主义”1等中华法系的共性特征，在立法原则上，《道僧格》严格遵守的是维护皇权统治、维护等级特权制度、维护宗法制度的原则。除了宗教法《道僧格》之外，“僧尼、道士、女冠”还作为独立的法律主体，出现在律、令中。本文以《道僧格》为中心，结合辑录出的唐律、唐令、唐式的相关条文，进一步考察了佛教对唐代的立法和司法的影响。佛教对于立法的影响，主要通过帝王信佛影响立法精神、佛教戒律向法律形式转化、佛教习俗被法律设为刑罚特例以及大量佛教用语被吸收成为法律用语几种形式起作用。佛教影响司法，则表现在寺院对审判权的分割、《道僧格》“苦使”刑种对封建五刑制的补充、禁屠月、十值日禁止执行死刑、佛教精舍进入监狱成为感化教育犯人的手段等几个方面。所谓影响，是双方面和相互的，在佛教影响法律制度的同时，法律也同样影响和左右着佛教的发展方向。僧尼的社会身份被法律定位于官贵与庶民之间，僧团内部人员之间相犯被比附为家族成员，按照唐律的亲等制度量刑定罪，这些都促使僧尼出家后以寺院为依托，进入另一个“家”，为佛教的世俗伦理化起到推波助澜的作用。总之，随着佛教的传播和僧侣阶层的形成，佛教成为传统文化的重要组成部分。作为调节各种社会关系的法律，也不可避免地被打上了佛教的烙印，从立法到司法都可以看到佛教的影响。同时，依法治理佛教的实践，也加速了佛教的世俗化、伦理化，寺院成了具有宗教、行政、司法多种功能的半官方机构，也成了僧尼出家后依附的第二个家。更多还原

【Abstract】 To research Buddhist management in Tang and Sui Dynasty from a legal perspective, is a rarelyinvolved topic. As the center of Tang Lü Shu Yi (Commentaries on Laws of the Tang dynasty) andDao Seng Ge(Regulations on Taoist and Buddhist affairs), by collecting and repairing theancient legal provisions, studying the legislative background of the time, discussing the implementresult, this dissertation strives to get a comprehensive and objective understanding of the Buddhistgovernance according to the law in Tang and Sui dynasty, Hopes to provide some usefulreferences for today’s religious management and religious legislation.To research the interreaction of the laws and Buddhist management in Tang and Sui Dynasty, wehave three steps to begin with. First is to compile all the provisions from Tang dynasty laws(which are formulated in four formats, Lü, Ling, Ge, Shi)which are related to Buddhist directly orindirectly; secondly, by studying and demonstrating the taking shape, remainings and properties ofthe be-lost religious legislation in Tang Dynasty, the conclution that Dao Seng Ge had written in636as a subordinate sector of Cibu Ge (the law promulgated by the Government agency whichwas in charged of religious affairs) should be obtained. Dao Seng Ge, from the day it was born,was considered as special religious regulations applied both to Buddhist and Taosit affairs. Thethird one is to restore the be-lost Dao Seng Ge on the basis of monks and nuns Ling in ancientJapan and concerned historical data of China. Using for reference of previous achievement onrecovery of Dao Seng Ge, this paper has repaired31clauses altogether.Next, after relatively comprehensive legal material being acquired, this dissertation made a furtheranalysis of the content of Dao Seng Ge. As the religious regulation of Tang Dynasty, Dao Seng Gehas apparent distinctions in the kinds of punishment which regards “hard work” and“secularization”as its main kinds of punishment, and in the definition of Jurisdiction whichstipulate that monks and nuns should be sentenced by monastery or by feudal official depend on ifthe prison term they deserved outnumber one year. Having three sources of law, which are laws ofTang Dynasty (Lü, Ling, Shi), clergy system in former Dynasties, The precepts of Buddhism andTaoism, Dao Seng Ge is a mix product of them. As a section of Tang Dynasty laws, although DaoSeng Ge is set up as a special law, it still show many common characteristics of Chinese legalsystem such as “intermixing of all kind of laws”，“identical of Criminal law and Civil law”， “imperial authority overtop the law”，“patriarchism”. Go so far as to legislative principles,Dao Seng Ge strictly abide by the criterion for maintaining imperial rule, hierarchy and privilegesystem, patriarchal system.Aside from the appearance of Dao Seng Ge.，“Buddhist monks and nuns, Taoist priests”appeared in the Lü-laws and Ling-laws in Tang Dynasty as independent legal subject too. Aroundthe content of Dao Seng Ge and combine the Compilation of religious regulation clauses in TangDynasty, the paper make further investigation into the influence of Buddhism on legislation andjudicature in Tang Dynasty. Generally speaking，there are several ways thought which Buddhismexert its impact on legislation, such as modifying the spirit of the legislation by convertingemperors to Buddhism, transforming buddhist precepts into legal forms, setting the buddhistcustoms as special case in criminal penalty, A large number of Buddhist terms are absorbed intothe legal language. The evidences which indicates Buddhism penetrated into judicature in TangDynasty are found in some area such as the monastery’s participation in criminal Judgment; thecomplementary effect to feudal five penalties system of the special punishment “hardwork”and“secularization”from Dao Seng Ge; in the forbidding of committing executations in thebuddhist ramadans and feast days; the installing of halls for worshipping the Buddha in prisonwhich for moralizing prisoners. The so-called impact is a mutual action that the Tang Dynastylaws were also altering the direction of development of Buddhism while Buddhism left profoundmarks on the Tang Dynasty laws. The social hierarchy of monks and nuns was located betweenbureaucratic aristocracies and the common people by laws, groups of monks were regarded as layfamilies and were sentenced according to consanguinity system of Tang Dynasty laws. All of thoseencouraged monks and nuns more and more attaching to temples, which had been become theirnow“home”，and played a role in fueling the secularization of Buddhism.In short, with the spread of Buddhism and the growing up of Buddhist class, Buddhism began toplay a key role in traditional culture. In charge of balancing all kinds of social relationships, lawswere unavoidably branded by Buddhism in legislation and judicature. At the same time, thepractice of administering Buddhism in accordance with the law accelerated the secularization andethicsation of Buddhism, so that the temples were transformed into a half-official institutions withreligious, administrative, judicial functions, and became the second home of monks and nuns afterthey were tonsured.更多还原