【作者】 陈开颖；

【导师】 张旭华；

【作者基本信息】 郑州大学 ， 中国古代史， 2012， 博士

【摘要】 北魏是由少数民族部落转型而来的封建集权帝国,在它的历史发展中,曾为摆脱部落传统,加强君权,却事与愿违地滋生了女主政治；为实现由胡到汉的转型,本欲援引儒家文化为治国之本,却使佛教借机弘扬传播。由于大乘佛教的发展依托于君主,因此作为文化现象的佛教便不可避免地介入到政治中,当这些元素与女主相碰撞之后,又附加进了女性视角,遂演绎出不易被发现的性别政治与佛教关系一幕。北魏在部落时代已有强势女主出现,但女主与佛教的交合始于文成帝乳母昭太后常氏。常氏以“阿保高宗”而“母仪天下”,易代之际,在她的保护下,文成帝得以顺利即位。文成帝即位之初,常氏曾以保护之功而独揽大权,政治上清除异己,维系了嫡长子继承制,解决了太武帝后期因太子监国而引起的皇权分化问题；文化上吸取道武至太武帝时期与儒、释等非拓跋本土文化磨合的历史经验,果断下令复兴佛法,利用佛教维护皇权,由此确立了“以儒为主,释道为辅”的政治文化格局。昭太后常氏是促成北魏由武功时代过渡到文治时代的关键性人物。文明太后冯氏本身并无子嗣,但她仿效常氏,躬自抚养皇储继承人——皇孙孝文帝,以为母(广义)的情感资本保持并扩大了她作为皇太后的政治权力。她临朝听政后,续夫前志,广推佛法,并用政治手腕处理佛教事件,其一是平定沙门法秀之乱,此事牵及官僚机构的变动及平齐民的历史遗留问题；其二是立僧显为沙门统,此事涉及帝后权力集团的斗争及平城佛教风气的转变。文明太后以处理这佛教事件为契机,调整了权力结构的分配,并推进了北魏汉化改革的进程。灵太后胡氏诞育皇子,解决皇室的继嗣之急是她登上北魏政治舞台的最大资本。易代之际,在宗室与权臣的斗争中,借平息大乘叛乱之机,她以皇权代言人身份幸运胜出；在与宣武帝元配皇后高氏的嫡庶之争中,她为了反庶为嫡,在谋害高氏后又以尼礼葬之,剥夺了高氏皇后的名分,由此树立她嫡妻『正后的法定地位。胡太后临朝称制后,奉行“重释轻儒”的国策,尤其表现在不顾时论反对倾国财力兴建永宁寺事上；她对佛教的狂热逆转了北魏前期由昭太后常氏所确立的“以儒为主,释道为辅”的政治文化格局,最终导致北魏在佛教的祈福功德中走向灭亡在中国历史上,虽然女主摄政自汉代创制延迄清末,绝非偶然现象,但像北魏这样女主前后相继主导政坛并对政治产生持续影响的情形实属罕见。北魏女主的活跃当与这一时期社会动荡、民族融合、文化交流的时代大背景息息相关。这其中由两种异质文化激荡而产生的社会现象显得尤为突出,即少数民族的女主传统与外来佛教文化交汇后产生的性别、政治与佛教三者的互动情形。从“性别”、“信仰”、“权力”角度研究女主政治与佛教关系是一条探讨北魏史的新路径。女主政治与佛教的研究涉及多种学科,除女性史、政治史、佛教史之外,尚可从艺术史的角度介入这一课题的研究。出现在北魏后期皇家石窟中的帝后礼佛图,形象地反映了帝后礼佛的真实场景。我们可以联系礼佛图与石窟中的礼拜空间,初步了解北魏帝后从出行到拜佛的连贯场景；同时,礼佛图中所显示的严格的仪仗等级制度是儒礼渗入佛教仪轨的表现,帝后礼佛图是揭示北魏性别政治与佛教关系的图像证明。更多还原

【Abstract】 Northern Wei is a feudal and centralized empire having developed from minority tribes. In its history, in order to get rid of the tribal traditions and strengthen monarchical power, Northern Wei had unintentionally done the breeding ground for the household politics; in order to achieve the transition from Hu to Han by means of advocating Confucian culture as a rule, it had also unintentionally given Buddhism the opportunity to spread. Mahayana Buddhism, whose development relies on the monarch, which should have been a cultural phenomenon, had been inevitably involved in politics. When these elements encountered with household politics, and with the female perspective, Northern Wei had shown the relationship between gender politics and Buddhism, which is difficult to detect.The Northern Wei Dynasty in the tribal village had strong female controls, but the intercourse of the household politics and Buddhism began from Chang’s, Zhao Empress, Emperor Wencheng’s nurse. Chang’s became "the mother of kings" for "A security Emperor" and, under her protection, Emperor Wencheng smoothly ascended the throne. At the beginning of Emperor Wencheng’s ruling, Chang’s used to control all the power because of her merit of protection. She got rid of political dissidents, maintained primogeniture, and solved the imperial differentiation problem caused by Crown Prince’s controlling in the late years of Emperor Taiwu. She took the lessons from the experience of storming among Confucianism, Buddhism and other non-Tuoba local cultures from Daowu to Taiwu and decisively gave the order to revive Buddhism to maintain the imperial power, which established the political and cultural patterns of "the Dominant Confucianism, supplemented by Buddhism and Taoism". Chang’s, Zhao Empress, is a crucial figure who helped the Northern Wei Dynasty to promote the transition from Military-Power period into Political-Power period of.Feng’s, Empress Wenming, had no heirs, but she followed the example of Chang’s and raised Xiaowen, the Imperial grandson and Crown Prince. The investment of female parental love (generalized) maintained and expanded her political power as empress dowager. After she took the power, she continued her husband’s will, spread Buddhism and dealt with Buddhist events using political skills. She pacificated the Shamenxiu rebellion, which connected with the change of bureaucratic structure and historic problems of Pingqin people. She also made Sengxian the Shamentong, which was involved with the struggle for power between the Emperor and the Empress, and the change of Pingcheng Buddhist culture. Wenming, the Queen Mother, took the Buddhist events as an opportunity to adjust the allocation of the power structure and advance the reform process of the Northern Wei.Hu’s, Empress Ling, gave birth to a prince, to solve the urgent problem of royal descent, which is the largest capital that helped her board the Northern Wei political arena. In the struggle of the imperial clan and the powerful minister, by the pacification of the Mahayana rebellion, as the imperial spokesman she won luckily, in the contention with Gao’s, Emperor Xuanwu’s first wife Queen, she murdered Gao’s, buried her as a nun, and deprived her Queen’s Title. Thus she established her legal status of Emperor’s first wife Queen. After she took the power, Hu’s pursued the national policy of "Dominant Buddhism and undervalued Confucianism", which is especially shown in her dumping the national financial resources to build things Yongning Temple in disregard of the opposition. Her enthusiasm for Buddhism reversed early Northern Wei’s "the Dominant Confucianism, supplemented by Buddhism and Taoism" political and cultural structure, established by Chang’s, Empress Zhao, eventually leading to the Northern Wei’s collapse in Buddhist blessing for merit.In Chinese history, although the household Regent has appeared since the Han Dynasty until the late Qing Dynasty, which is not an accidental phenomenon, it is very rare that household Regents controlled the political arena one after another and affect the political field continually like Northern Wei. The phenomenon of active household Regents is closely related to the background of social unrest, ethnic integration, and cultural exchanges of that period. This social phenomenon generated by the agitation of the two heterogeneous cultures seems particularly prominent. namely the interaction of gender, politics and Buddhism rendered by the intercourse of household regents of minorities and exotic Buddhist culture. The "gender" "belief", "power" perspective of the relationship of household politics and Buddhism is a new path to explore the Northern Wei history.The household politics and Buddhist studies involve a variety of disciplines. In addition to women’s history, political history and the history of Buddhism, the perspective of art history is also a perspective to probe into this topic. The picture of the emperor and the empress kneeling in front of the Buddha that were found in the imperial cave of the late Northern Wei Dynasty reflected the real scene. We can connect the picture with the room of the cave and get some knowledge of the scenes of the emperor and the empress coming out the palace and kneeling in front of the Buddha. At the same time, the strict hierarchy in the picture showed the penetration of Confucian Etiquette into Buddhism. The emperor and the empress kneeling in front of the Buddha at the same time is the image evidence that can reveal the relationship between Gender Politics and Buddhism.更多还原