【作者】 吴福秀；

【导师】 王齐洲；

【作者基本信息】 华中师范大学 ， 中国古典文献学， 2009， 博士

【摘要】 《法苑珠林》是唐初释道世编纂的一部佛教类书,该书以佛教基础知识及日常行为规范为重点分类撰集。由于种种原因,《法苑珠林》在知识史、思想史领域的学术价值并未引起足够的重视。本文以《法苑珠林》的分类为中心,将撰者分类思想与时代思潮结合起来,对唐前知识特别是佛教知识的发展进行了探讨。唐初相对宽容的宗教政策,使一些宗教活动者得以将自己的学习成果撰著成书,客观上促进了宗教典籍的发展。唐初佛寺经济的稳定和逐步繁盛,使一大批佛教僧侣得以潜心整理佛教文献。唐初兴盛的佛寺经济使佛教文化进入时代的知识体系成为可能。唐初政治的逐步稳定、经济的恢复与发展以及对外交往的扩大,使其在意识形态方面具备了吸收、消化异域文化的能力。对多种文化的吸收、整合成为唐初文化发展的一大趋势。释道世生于隋开皇十六年(596)之前,卒于唐弘道元年(683),世寿至少有八十七岁。道世幼年出家。释道宣《大唐内典录》中所载“玄恽”之称系其个人的称呼习惯。现存本《诸经要集》即道世所撰《善恶业报论》,是《法苑珠林》初本。在《法苑珠林》百卷与一百二十卷(《嘉兴藏》本)两种不同的版本中,百卷本更接近道世所撰原貌。《嘉兴藏》刊刻过程中可能使用了部分民间的版本。《艺文类聚》和《法苑珠林》二书的分类差异实际上是中国传统知识体系与佛教知识体系之间的差异。从《经律异相》到《法苑珠林》分类的发展,反映了佛教知识从依靠印度文化传统向整合不同文化方向的转移。《法苑珠林》的编纂不仅完善了佛教自身的知识体系,还广泛吸收了中土的文化内容,体现出整合中印文化的价值取向。《道教义枢》与《法苑珠林》的分类差异体现了在不同的宗教立场上弘传知识方式的差异。从《诸经要集》到《法苑珠林》分类的变化,反映了唐初佛教的社会文化基础和撰者知识价值取向的变化。《法苑珠林》内典分类反映了唐初弥陀信仰盛起、弥勒信仰继续保持强势以及慈悲思想、末法思想在唐初普遍流行的社会现状。《法苑珠林》“感应缘”分类集中体现了撰者广泛吸收多种文化弘法的思想,客观上促进了惩恶扬善社会意识的发展。《法苑珠林》广泛征引《搜神记》文献揭示了撰者借重史的征实性弘法的编纂意图,并借传统阴阳五行思想的巨大社会感召力以达到其弘道明教的目的。《法苑珠林·传记篇》对中土佛教撰述也作了较为详细的记载,这对佛教知识体系的完善具有一定的作用。《法苑珠林》的分类在完善佛教知识体系、拓展古代的知识视野、促进佛学的发展、加速不同文化之间的融合等方面具有重要的意义。更多还原

【Abstract】 Fayuan Zhulin(《法苑珠林》),a Buddhism encyclopedia edited by Si Daoshi(释道世) in the early Tang Dynasty,is compiled on the basis of classification of Buddhist general knowledge and daily code of conduct.Since many reasons,its value is not attached enough importance to in the history of knowledge and thoughts.Taking the classification of Fayuan Zhulin(《法苑珠林》) as its center,the dissertation investigates the development of knowledge,especially Buddhist knowledge before Tang Dynasty by taking into consideration both of the editor’s classifications and the thoughts of that age.The relatively tolerant religious policies in the early Tang Dynasty make it possible for some religious activists to compile their own fruits of study into books,which objectively promotes the development of religious documents.A great number of Buddhist monks can devote themselves into studying and sorting Buddhist documents due to the stable and blossoming Buddhist-temple economy then,and this economy makes it possible for Buddhist culture enter the knowledge system of the era. The gradually stable politics,the recovered and flourishing economy and the expanding external exchanges in the early Tang Dynasty enable the absorbing and integrating of foreign cultures,which evolves into the tendency of its cultural development.Si Daoshi was born before the sixteenth year of Kaihuang(开皇) in Sui Dynasty(AD 596),and died in the first year of Hongdao(弘道) in Tang Dynasty(AD 683) when he was at least 87 years old. Si Daoshi became a monk as a child.The name of Xuanyun(玄恽) in Si Daoxuan’s book,Da Tang Neidian Lu(《大唐内典录》),comes from the habit of Daoxuan.Zhujing Yaoji(《诸经要集》) is the first edition of Fayuan Zhulin by Daoshi.Between the two editions of 100 volumes and 120 volumes, the former is more close to the original one edited by Daoshi.Some folk editions are probably used in the printing and publishing of Jiaxingzhang(《嘉兴藏》).The differences in classifications of Yiwen Leiju(《艺文类聚》) and Fayuan Zhulin are actually those between Chinese traditional knowledge system and Buddhist knowledge system.The development in classifications of Jinglu Yixiang(《经律异相》)and Fayuan Zhulin reflects a transfer of Buddhist knowledge from depending upon Indian cultural traditions to integrating different cultures. The compilation of Fayuan Zhulin is of great significance in perfecting Buddhist knowledge system by widely absorbing Chinese culture,and displays the orientation of integrating the Indian culture and the Chinese culture.The differences in classifications of Daojiao Yishu(《道教义枢》) and Fayuan Zhulin display differences in the spreading mode of knowledge from different standpoints. The changes in the classifications of Zhujing Yaoji and Fayuan Zhulin reflect the socio-cultural foundation of Buddhism in the early Tang Dynasty as well as the changes in Si Daoshi’s knowledge and value orientation.The classification of Buddhist documents in Fayuan Zhulin reflects the social actuality in the early Tang Dynasty:the Amitabha(阿弥陀佛) blossoms;the Maitreya(弥勒) keeps influential;and the thought of mercy and Mofa(末法) becomes prevalent.The classification of Gan-Ying-Yuan in Fayuan Zhulin embodies the editor’s thought of spreading Buddhism by absorbing various cultures,which,objectively,promotes the social consciousness of poetical justice.In addition, Fayuan Zhulin cites a large number of documents from Shou Shen Ji(《搜神记》),conveying Si Daoshi’s intention to spread Buddhism by virtue of the social influence power of traditional thoughts such as Yingyang and five elements(阴阳五行).The volume of biography in Fayuan Zhulin records in details the compilation of Chinese Buddhist documents.It plays a certain role of reference in perfecting Buddhist knowledge system.The classification of Fayuan Zhulin has its great significance in perfecting Buddhist knowledge system,widening the knowledge vision in ancient China,accelerating the development of Buddhism and enhancing the integration of different cultures,etc.更多还原