【作者】 陈艳玲；

【导师】 牟发松；

【作者基本信息】 华东师范大学 ， 中国古代史， 2008， 博士

【摘要】 基于强大的国力和卓越的经济文化成就,唐帝国制定和实行了开明、开放的民族、宗教政策,这一政策使唐人得以接纳各种思想文化潮流的涌入,在宗教文化上的体现则是各种宗教在帝国境内,主要是政治、经济、文化中心的城市里,广泛传播、交流与并存。诸种宗教的流传使唐代城市居民的宗教生活呈现出多姿多彩的画面。全文导论、结论之外,正文共五章。导论部分主要介绍论文的选题缘起,国内外对该专题相关研究的状况及评述,资料运用及研究方法,本文的研究思路,术语及相关问题的说明。结论部分总结全文,指明论证所得。第一章主要运用传世文献资料和前人研究成果,综述唐代政府对宗教事务实行有效地管理和调控。这主要从国家根据不同时期、不同政治形势的需要,变动宗教事务管理机构、控制专职宗教徒数量、控制寺观数额等三个方面得以体现。此章主旨在于明了唐代城市居民宗教活动是在怎样的国家政策和制度保障下进行的。第二章主要考察唐代城市居民在大型公共宗教活动中的宗教情感和体验。主要从如下三方面论述:一是国家举行的大型公共宗教活动,包括唐前期三教在朝廷上的激烈论争和中后期作为庆典活动的三教论议,唐诸帝数次迎奉法门寺佛骨活动,敬迎玄奘法师西行求法归来,玄奘圆寂后国家举行的隆重殡葬仪式。二是国家和宗教团体共同举办的宗教法会无遮大会。三是岁时节庆中的公共宗教活动。上述三种类型的公共宗教活动是城市居民不分士庶贵贱普遍参与、人数众多、规模宏大、极具城市特色的公共宗教生活。它对参与者的宗教情感刺激之强烈,宗教体验之深刻,影响之长久,远为其他形式的宗教生活所不及。第三章分类探讨城市各个阶层居民的宗教生活情况。本文将城市居民分为世俗居民和神职人员两部分,进而又对世俗居民按阶层划分为士人、工商业者、军队将士三部分。对于城市神职人员的宗教生活,本文则主要从出家人与世俗家庭之间的密切关系反映其对世俗家庭的宗教影响。士人阶层主要从士人的离俗出世和还俗入世两个方面考察了出入世间的士人所受教内影响及对教外社会的影响。宗教对工商业者阶层同样产生了极大影响,主要体现在丰富了工商业部门的门类、为城市居民提供就业谋生之路,对工商业者的职业行为和道德品质具有规范和教化作用。房山石经题记中记载的唐代幽州地区行业性社邑造经活动则集中反映了本区工商业者集体进行的宗教信仰活动。军队将士信奉佛教的目的在于寻求心理安慰和精神寄托以及解决现世疾苦,因而具有实用性和盲从性特征。军人中除极个别将士对佛教内涵有深刻领悟外,大多是浅尝辄止性的一般性了解和认识。本章以宗教信仰对不同社会群体生活的介入和影响为重点。第四章主要运用墓志碑刻资料从城市居民生命历程中的生、老、病、死等阶段来分析探讨宗教对生命个体的宗教影响。唐人不仅在生育、老病中求佛拜神,在丧葬礼制中如临终之际、命绝于寺观、丧葬观念和葬法上尤其体现了宗教文化的深刻影响。本章具体而微地究明了宗教对城市居民生命个体的不同阶段的影响与渗透。第五章主要对一些特定的地区和城市的宗教信仰特色作个案研究。主要包括统治中心洛阳、长安东西二京、具有悠久的道教和其他民间宗教传统的巴蜀和东南沿海开放的港口城市扬州三个地区。长安、洛阳地区是帝国之都,城市中生活着帝制下的帝后嫔妃、达官权贵等特殊的群体阶层,他们的宗教生活因其社会地位等的特殊性而独具特色。佛道二教在本区集中在汉人中信奉,景教、祅教、摩尼教和伊斯兰教等西来宗教则集中在来唐的西域、西亚、中亚等外国人身上。巴蜀地区由于偏安西隅,与外界联系相对较少,因而佛教自传入此地后就一直与本区的传统道教斗争不止。在唐代前期,二教斗争比较激烈,到中晚唐后二教趋向圆融共存。扬州地区位于东南沿海一带,由于便利的交通和优越的地理位置为本区宗教文化的交流提供了便利条件。佛教在本区活动范围广、空间大,佛教徒积极地与内地两京地区和海外保持密切往来;道教活动则集中在扬州城及道教活动中心茅山圣地;伊斯兰教在本区的信奉群体是来扬的阿拉伯和波斯等国的胡商。据考古资料发现,伊斯兰教信徒在本区有一定的规模。本文通过这些具有地方特色的地区的个案研究,全面展示了唐代城市居民宗教生活的地区特色以及所具有的共性。总之,本文在明了唐朝宗教政策及宗教管理制度的前提下,对唐代城市居民的宗教生活,从大型的公共宗教活动、不同阶层群体、个体生命历程、不同地区特色等角度,分专题进行了探讨。从中可见,唐代城市居民的宗教生活呈现出多样性、开放性、兼容性、时代性和地域性等特征。本文通过这种多棱镜的透视方法,较为客观、真实、立体地展现了唐代城市居民丰富多彩的宗教生活画面。更多还原

【Abstract】 The rulers of the Tang Dynasty made open ethical and religious policy in the case of political stability and economical prosperity. Various ideology and culture swarmed into the Empire. The religious culture spread widely especially in the city of the Empire. So the religious life of the Urban Residents showed colorful.This paper consists of Introduction, Chapter One to Five and Summary. Introduction mainly describes the motivation of the author to start this research work, the status of relevant academic research at home and abroad, the use of the material and the research method, the basic framework, the terminology and the interpretation of the related issue. Summery overviews the whole article and comes to the conclusions.Chapter One introduces the general situation of the managemeng on religion affairs that Tang government took effective measures. In the use of initiate material and related research results,we make a study of three aspects how Tang government changed Religious Affairs Agencies,controlled priestess amount and limited the number of temples, according to the needs of different Times and different political situation.Chapter Two mainly investigates the religious emotion and experience of the Urban Residents in the large and public religious activities. Three parts are included: First,Tang government held large public religious activities,such as three religions debating drastically the Court in the early and discussion in the middle and latter in the celebration activities; Tang Empires held several activities of Fogu of Famen Temple; Xuanzang was welcomed wonnly as coming back from India and was held grand funeral rites when he passed away; Second, the government and religious groups held religious ritual; Third, religious activities in the festivals. The above activites stimulated the strong religious emotion and profound experience to Urban Residents.Chapter Three studies the religious lives of the different social groups in the city. The priestess still continued to be in contact with their secular family. Some literati entered into religion,while some priestess gave up and returned secular family. Buddhist offered to Industrial and Commercial Staff for the road to employment and had an affect on their employment professional ethics and social norms. The engraving Buddhist scriptures in You Zhou Region reflected the collective religious activities of them. The motive of the Generals and Socials in the army was to seek psychological comfort and spiritual and to solve the actual problems. The vast majority of them had general knowledge to Buddhism.Chapter Four investigates in the use of epitaph records that Religion had great influence on individual life including birth,aged,illness and death. In particular Religion affected Chinese traditional funeral custom such as the layman dying in temples,the complex of beliefs and funeral method. The chapter analyzes in details how Religion had impacted on the Tang people in the diffent stage.Chapter Five probes into specific areas and cities that the centre rules of Changan City and Luoyang City, Bashu Area having a long history traditional Taoism and else Folk beliefs, the southeast coast open port city—Yangzhou City. On account of special social groups, the religious life of the capital of Empire showed distinctive and complex. The Chinese people of native mainly believed in Buddhism and Taoism. The foreigners from Western Regions, West Asia and Central Asia believed in the western religions such as Nestorian, Zoroastrianism, Manicheism and Islam. The struggle of Buddhism and Taoism in Bashu Area had greatly intensified in the Tang Dynasty since Southern and Northern Dynasties began. But Buddhism was slightly dominant. During the peried of Emperor Tang Xuanzong he strongly supported Taoism, and Buddhism and Taoism showed the mutual infiltration trend. In Mid—Late Tang, the three religious had formed coexistence. In Yang zhou Area, facilitate the traffic and superior Location religious offered a wide range of a large space for the religious and cultural exchanges. Buddhists maintain close contact with mainland and overseas. Taoists acted in Yangzhou City and the Holy Land of Mao Mountain. In local Islamism came from Hu merchant of Arab and Persian Empire. According to Archaeological information, Islamism had a certain scale. The chapter tried to display a comprehensive picture of the common and distinctive characteristics.To sum up, in open and liberal religious policy under the control of the Tang government, we investigates the religious life of the Tang people from the perspective of the large open religious activities, different social groups, individual life and different areas. We learn that the religious life of the Tang people showed complexity, diversity and modern features, in three kinds of forces: Monarchical Power, religious own development and traditional awareness of the concept three kinds of forces. We hope to show a colorful picture of religious life of the Tang people objectively, truely and stereoscopic perspectively in the Prism perspective methods.更多还原