【作者】 卢忠帅；

【导师】 何孝荣；

【作者基本信息】 南开大学 ， 中国古代史， 2013， 博士

【摘要】 九华山与五台山、峨眉山、普陀山并称中国佛教“四大名山”。九华山佛教历史悠久。早在唐代,佛教既已传入九华山,僧人檀号为九华山佛教的开山祖师。新罗王族释地藏卓锡九华后,刻苦修行,兴建寺宇,躬身教化,九华山佛教渐盛。释地藏之后,九华山佛教于唐代获得初步发展,寺院、僧人渐多。宋元时期,九华山佛教继续发展,寺院广为修建,多座寺院获朝廷赐额,同时有一批高僧大德于山修行弘法。明清时期,中国佛教世俗化空前强化,进一步与民间信仰、民众生活相结合。菩萨信仰、烧香拜佛活动在信众中影响较大,文殊、普贤、观音、地藏等“四大菩萨”家喻户晓。随着佛教世俗化的加强,人们逐渐将释地藏与地藏菩萨混淆,九华山地藏菩萨道场正式形成并得到巩固,至乾隆年间,正式跻身中国佛教“四大名山”行列,成为信众烧香朝拜的主要圣地之一。地藏信仰不但可以减轻民众对现实苦难的畏惧,更能缓解对死后地狱煎熬的恐慌,不但关注当世,更关注死后。所以,九华山成为佛教名山的时间虽然要晚于其它三座名山,但在明清时期的发展速度却是最快的。另外,帝王僧俗对地藏道场的护持和弘传,也成为九华山佛教名山形成的重要原因。地藏信仰是明清时期九华山佛教的核心内容,整个九华山佛教几乎无处不体现了地藏信仰。僧人不但宣扬地藏信仰,而且还践行地藏精神,肉身文化的形成便是体现；士人、普通百姓崇奉地藏菩萨更是不遗余力,不远千里前来朝拜者络绎不绝,士人更是留下了赞美地藏菩萨的不朽作品；有关释地藏的“遗迹”、传说故事等层出不穷,虽大多伴有后人附会的、带有神话色彩的内容,但却体现了释地藏在人们心中的地位与影响。明清时期九华山佛教除地藏信仰兴盛外,佛学、宗派也有一些发展与传承。纵观整个明清时期九华山佛学,呈阶段性发展特色。明中前期,九华山佛教处于恢复发展阶段,佛学水平较高的僧人很少,主要为禅僧。明后期至清中前期,九华山佛教达到鼎盛,高僧增多,佛学获得一定发展,不仅禅宗继续发展,而且出现了净土宗、华严宗等。清后期,受到太平天国战火重创的九华山佛教,再次处于恢复阶段,但此时期的佛学,虽比不上之前,但仍有一定发展,部分佛学水平较高的僧人来山传法,出现了禅宗、净土宗、华严宗、律宗并存,以禅宗为主的局面。但从总体来讲,受明清佛教大环境的影响,此时期的九华佛学,在教义、教理方面多陈陈相因,述而不作,缺乏创新性。这也说明,明清时期的九华山佛学,只是维持了表面的繁荣而已。明清时期九华山僧人数量也随着佛教的兴衰而增减。明中前期,僧人数量不多。明后期至清中前期,随着佛教达到鼎盛,僧人云集,名僧众多。清后期,佛教虽处于恢复阶段,但也不乏名僧出现。僧人们平时严格遵循《敕修百丈清规》中规定的清规戒律,但当他们的利益受到损害时,政府也会出面予以保护。僧人们所接受教育的方式,先后有讲经和办学两种形式,其中于九华山开坛讲经者,既有本山高僧,也有请来的外地名僧。僧人们生活的主要来源为香火、化缘、庄田和商业,虽然形式多样,有时收入也不菲,但总体说来,经济基础比较薄弱,并受到社会政治和自然条件的严重制约。九华山佛教寺院主要分布在九华街、闵园、天台、后山及山下附近地区,明清时期、特别是明末至清中前期,曾大规模修建,形成一个庞大的寺院建筑群。主要大寺如化城寺、肉身宝殿等,规模宏大、香火旺盛。修建寺院的资金来源,主要靠僧人、特别是住持僧人的募化,而地方大族、商人及普通百姓的功德捐助以及朝廷、地方政府的官助等,则是另一重要来源。寺院建筑多采用宫殿式、民居式和组合式的建筑样式,以民居式为主,内部装饰讲究,技艺精湛,且借物入境,注重功用性。整个寺院建筑群,依山就势、高低错落、回旋曲折、布局灵活,于散乱中取和谐,于朴实中见庄严,建筑与周围自然景色和古老村落交相辉映,古朴清幽,秀雅灵妙,在代表了九华山乡土建筑优秀传统的同时,也体现了当地高度世俗化的宗教生活。明清时期的九华山佛教,虽然香火旺盛,但与全国佛教一样,佛学衰微,仅有的一点发展也是诸宗融合、三教融合。相反,世俗化却日盛,地藏道场兴旺。这也是明清时期中国佛教发展特色的典型代表。作为中国佛教“四大名山”之一,明清时期九华山佛教的繁盛,对当地甚至对全国的政治、经济、文化,都产生了一定影响。特别是佛教作为文化的一部分,对文化的影响要大于对政治、经济的影响。明清九华山佛教虽然在佛学义理方面无多大成就,世俗化强,但在佛教诸宗集体衰微的情况下,不但自身跻身中国佛教“四大名山”行列,而且使地藏信仰沿袭不衰,并加大了在民间的影响力,丰富了佛教的内容。自此,“四大名山”开始成为中国佛教的主流取向。此外,明清时期九华山佛教的繁盛,还极大丰富了我国艺术宝库的内容,并促使佛教文化向民俗文化渗透,对九华山当地乃至全国其他地区的民俗风情,都产生了重要影响。更多还原

【Abstract】 Mt. Jiuhua, Mt. Wutai, Mt. Emei and Mt. Putuo are called "Four Great Buddhist Mountains" in China. The Jiuhua Buddhism has a long history. As early as in the Tang Dynasty (618-907), Buddhism already spread to Mt. Jiuhua. Venerable Tanhao was the founder of Buddhism there. In719AD, Shi Dizang (Korean spelling: Kim Gyo-gak,696-794), or Jin Qiaojue, a Silla prince (today’s Gyeongju city in South Korea) came to Jiuhua Mountain. He stayed at the Jiuhua Mountain with a life devoted to practice. Having built temples, he committed himself to preaching to the local people. Thus, Buddhism was able to take root at Mt. Jiuhua. Buddhism boomed in the Tang Dynasty due to Kim’s influence. More temples were built and more people gathered there. During the Song Dynasty (960-1279) and Yuan Dynasty (1206-1368), the Jiuhua Buddhism continued to expand. Monks built more temples. The imperial court bestowed tablets to a number of key temples. At the same time, a group of eminent monks started their practice and propagated Buddha dharma there.During the Ming and Qing Dynasties, the secularization in Buddhism in China became widespread. It further amalgamated popular beliefs and local people’s lives. The Bodhisattva belief, the practice of burning incense and prayers were quite influential then. Manjusri, Samantabhadra, Avalokitesvara and Ksitigarbha were popular in every corner of the country. With the widespread of secularization, people got confused with Shi Dizang, the monk, and Dizang (Ksitigarbha) Bodhisattva. It was in the Qianlong period (1736-1795) that Mount Jiuhua formally became a holy land of Dizang Bodhisattva worship. It emerged as one of the pilgrimage centers for people to burn incense and worship. People may feel released from fears of suffering in real life, and also find relief from the fear of suffering in the hell after death. In other words, people with Dizang belief are concerned about both present life and after life. Although it was much later for Mount Jiuhua to become one of the famous Buddhist mountains than the other three, its speed in development was the fastest in the Ming and Qing dynasties. Other reasons for its fastest development may be ascribed to emperors’support for the propagation. The Dizang belief as the core of Buddhism at Mt. Jiuhua during the periods of Ming Dynasty (1368-1644) and Qing Dynasty (1644-1911) was almost omnipresent there. Monks did not only propagate the Dizang belief, but also put the spirit of Dizang into practice. The culture of "flesh bodies"(roushen肉身)rprefers to "the bodies" that the monks left behind upon their death. Scholar-officials and common folks alike spared no effort in worshipping this culture. They came to pay homage to Dizang Bodhisattva from thousands of miles. Scholars wrote enduring stories to praise Dizang Bodhisattva. So many legendary stories about Shi Dizang (Kim Gyo-gak) came into existence, although many of them could not be proved. This reflected how Shi Dizang impacted the local people.Apart from the booming beliefs in Dizang bodhisattva at Mt Jiuhua during the Ming and Qing Dynasties, both the Buddhist studies and Buddhist schools developed. The development was characterized by stages. The early Ming witnessed a period of recovery in which there were few eminent monks. Most of them were Chan monks. Buddhism at Mt. Jiuhua reached its highlight from the mid-Ming to the mid-Qing dynasties (15th-18th centuries?). More eminent monks came to preach at Mt. Jiuhua. Thus, Buddhist studies further flourished-not only Chan Buddhism, but other schools, including the Pure Land School, Huayan School and others. In the late Qing Dynasty (1644-1911), Buddhism at Mt. Jiuhua suffered a heavy loss due to Taiping Heavenly Kingdom Rebellion in the years of1850-1864. Following this social unrest was a period of recovery. The Buddhism in this period, although declined, was able to grow and recover a bit. Some eminent monks who had good knowledge of Buddhism came to Mt. Jiuhua to propagate Dharma. The three schools-Chan, Pure Land, Huayan and Vinaya schools coexisted with the Chan as the mainstream. Generally speaking, influenced by the macro-environment of the Ming-Qing dynasties, Buddhism at Mt. Jiuhua in this period lacked creativity in doctrinal studies. Monks just transmitted what they learned from their masters. This showed that the Buddhist studies at Mt. Jiuhua in this period of Ming-Qing dynasties looked prosperous, but only superficially.It is observed that the number of the monks, who lived in the Mount Jiuhua, increased or decreased with the rise and fall of Buddhism. In the early Ming Dynasty, there were few monks. During the late Ming Dynasty and early Qing Dynasty, as Buddhism reached its height, more monks gathered, including many eminent monks. In the late Qing Dynasty, although this was the period of recovery, there were many eminent monks at the mountain. Monks usually strictly followed "The Baizhong’s Monastic Code Decreed by Emperor Shundi in1335." When their benefits were impaired, the authorities would intervene.There were two types of education for monks:sutra lecture and school training. The lecturers include monks at Mt. Jiuhua, as well as eminent monks from other areas in China. The main sources of life for monks were incense, alms, rent of fields and commerce. Sometimes, the income of these sources was big. However, in general, the financial situation was weak because it was restricted by socio-political and natural conditions.The monasteries of Mt. Jiuhua are located in the Jiuhua Street, Min Park, Tiantai Hill, Back Hill and at the foot of the mountain. During the late Ming and the early Qing, monks built many monasteries that formed an architectural complex, including big temples, such as Huacheng Temple,"Flesh-bodies Hall" and others. They were magnificent and attractive to many pilgrims. The funds for building these temples came from the collections of alms by monks, particularly by abbots. Donations from big families, merchants, local commoners, the imperial court and local governments were important sources.The architecture of monasteries was palatial, and residential. Most of the temples were built in the residential style. The interior decoration was tastefully decorated with superb techniques. The builders designed images with emphasis on functions. The monastery complex was constructed on the side of hills, high and low, winding and round, in a harmonious way. The beauty of the monastery complex was enhanced by its natural scenery and ancient villages. It looked simple, quiet, delicate and wonderful. These buildings demonstrated the tradition of architecture at the Mt. Jiuhua. They were also symbolic of the religious life in a secular society.The Buddhism at Mt. Jiuhua during the period of the Ming and Qing dynasties, though followed by many worshippers, was inevitably on the way to decline in same as it was in other areas in the country. The only sign of development was the coexistence of various schools of Chinese Buddhism and the amalgamation of Confucianism, Daoism and Buddhism. On the contrary, when Buddhism became more secularized, the more the holy land of Dizang Bodhisattva thrived. This was a typical characteristics-of Chinese Buddhism in the Ming-Qing dynasties. As one of the four great Buddhist mountains of Chinese Buddhism, the booming of Buddhism at Mt. Jiuhua exerted great impact on the politico-economic, and cultural situation of the locality and even nationwide. However, its impact on culture was much bigger than that in the politic and economic areas.Although the contributions of the Buddhism monks at Mt. Jiuhua made were limited in Buddhist doctrinal studies due to its secularization, it entered the rank of "Great Four Buddhist Mountains" in China during the time when Chinese Buddhist schools declined. The Dizang belief did not decline but was strengthened. It increased its influence on the common folks and enriched Chinese Buddhism. From then on,"The Four Great Buddhist Mountains" became the mainstream of Chinese Buddhism. The flourishing development of Buddhism at Mt. Jiuhua during the Ming-Qing dynasties greatly enriched the Chinese art treasures, thus greatly stimulated Buddhist culture towards secularization. It exerted great impact on folk customs at the areas of Mt. Jiuhua and other parts of the nation.更多还原