【作者】 党燕妮；

【导师】 郑炳林；

【作者基本信息】 兰州大学 ， 历史文献学， 2009， 博士

【摘要】 佛教自汉代传入中国,历经魏晋南北朝的发展,至隋唐时期已十分兴盛,晚唐五代归义军时期,敦煌佛教空前兴盛并日益世俗化,民间佛教信仰成为敦煌佛教的主流,渗透到敦煌社会、经济、军事、文学、艺术、思想意识、人伦道德、婚嫁丧娶等社会生活的各个方面,信徒遍布社会各个阶层,形成一个异常庞大的民间信仰群体。民间佛教信仰中形成了一系列对人格化、偶像化神祇的信仰,如对后世影响极大的阿弥陀佛信仰、观世音信仰,而且在发展中不断强化对那些有实用价值和意义的神灵的崇拜,如对风调雨顺有重要作用的海龙王、与人死后命运密切相关的十殿阎王等。这些民间佛教信仰,深深地植根于中华本土文化的沃壤之中,广泛地影响或支配着民众日常生活的方方面面,占据着异常突出的位置。论文以晚唐五代宋初敦煌流行的各种佛教信仰为研究对象,依据敦煌文献,结合考古资料及传世文献,在前贤研究的基础上,对每一种信仰的起源、兴盛及在敦煌的流传情况加以探讨研究,并通过对这些佛教信仰的研究来分析敦煌民间佛教信仰的特点。全文共分十个部分:一、绪论,二、阿弥陀佛信仰,三、药师佛信仰,四、观世音信仰,五、五台山文殊信仰,六、十王信仰,七、毗沙门天王信仰,八、宾头卢信仰,九、海龙王信仰,十、敦煌地区民间佛教信仰的特点及其社会功能。论文认为,佛教在传播中大幅度、多层次地渗透影响到中国民众社会生活的各个方面,信众从僧侣扩展到社会各个阶层,从探讨义理到注重信仰实践活动,这种不断适应中国传统文化和社会的过程实际上就是佛教中国本土化、社会化、民间化的历程。在佛教中国本土化、社会化、民间化的大环境下,敦煌地区又有其自身的特点,具体表现在:一是信众遍布社会各阶层,具有普遍性。上至归义军节度使、高级官员、僧统大德,下至中下级官员、士人学郎、士兵走卒、庶民男女等。二是各种信仰共纳融合,极具兼容性。这一时期敦煌的佛教兼容并蓄,释、道、儒相居并存,相互容纳,其它宗教如景教、摩尼教、袄教等也在敦煌得以自由发展,相得益彰;在与其它宗教的相容共存中,佛教一直保持着特殊的地位,其兼容性更多地表现在佛教内部各宗派、信仰的吸纳与融合。敦煌的民间佛教信仰没有宗派之分,只要能护佑自己及家人,能带来好处的,民众就虔诚信仰。他们崇信佛、菩萨、罗汉、天王、海龙王等各类神灵,而不管他们级别如何,属何宗派,只要对自己有用,就放置一起供养崇拜。三是信仰活动具有极大的实用性。信众们并不注重佛教义理,而是以经像崇拜为中心,侧重开窟建塔、供奉经卷、写经诵经、雕像布施、礼拜斋戒等信仰实践活动;四是各类信仰实践活动都有其目的,不可避免地具有很强的功利性,这与其实用性是相统一的。更多还原

【Abstract】 Since the Han dynasty,Buddhism was introduced into China.After thedevelopment of the Wei,Jin Southern and Northern Dynasties,Sui and TangDynasties to have been very prosperous.During the late Tang Dynasty,the FiveDynasties and the early Song Dynasty,ie during period of the Guiyijun Regime(848-1036),Buddhism was very popular in Dunhuang and touched the increasingsecularization.At that time,Buddhism was increasingly civilianized,and the civilianbeliefs served as the main aspects of Buddhism,permeating every facet of Dunhuangcommunities,such as economy,military,literature,art,ideology,ethical relationsmorals,marriage,funeral,and so on.The followers of the civilian beliefs were fromeach stratum of Dunhuang communities,and came into being a huge group.Buddhistfolk beliefs formed a series of personification,idols of the gods of the faith,such asthe impact on future generations a great belief in Amita-Buddha,Avalokitesvara,butalso continued to strengthen in the development of those who have practical value andsignificance of the worship of the gods,such as weather conditions play an importantrole in the Sagara (Dragon Kings),and the fate of people after the death of ten closelyrelated,such as Hades.These civil Buddhist belief,deeply rooted in Chinese culturalhome,affected or dominated all aspects of the wider public daily life and occupied aprominent position.Based on the Dunhuang manuscripts,archeological data,historical records andinscriptions seen on the Dunhuang wall-paintings,referring to the previous studies,this paper is destined to do a systematical discussion on the origin of every faith,prosperity and several folk beliefs which were popular in Dunhuang.To analyze theDunhuang Buddhist belief characteristics of civil society.The full text is divided intoten parts:1.Introduction;2.Amita-Buddha faith;3.Bhaisajyaguru faith;4.Avalokitesvara beliefs;5.Bodhisattva Ma(?)jusri and Wutaishan beliefs;6.ten kingsbeliefs;7.Vaisravana beliefs;8.Pindolabharadvaja belief;9.the Dragon King of faith;10.Dunhuang Buddhist belief in the region characterized by civil society and its socialfunction. This article holds that the spread of Buddhism in a substantial,multi-levelinfiltration of the Chinese people affected all aspects of social life.believersexpanding to all levels of society and the moral principles exploring the faith-orientedpractice,which continued to adapt to Chinese traditional culture and society is in factthe localization of Buddhism in China,socialization,and of course people.BeingBuddhism in China was in the localization,socialization,and civil society of thelarger environment,the Dunhuang district has its own characteristics,the specificproblems:First,believers throughout all strata of society,are universal.From the GuiYi Jun Jiedushi,senior officials,Buddhist monks Commission,down to lower levelsof officials,scholars learn Lang,soldiers pawns,such as common men and women.Second,integration of various faiths were satisfied,very compatible.This period,inclusive of Dunhuang Buddhist,Buddhism,Taoism,Confucianism coexist withHabitat,to accommodate each other,other religions such as the Nestorian,Manichaean,Zoroastrian,etc.are to the free development of Dunhuang,complementeach other;in the compatible with the coexistence of other religions.Buddhism hasalways maintained a special status,and its surface is more compatibility amongvarious sects of Buddhism,the absorption and integration of faith.Dunhuang’sBuddhist belief did not sectarian civil division,as long as their families can benefitpeople on faith.They believe in Buddhism,Buddha,Ocean,kings,gods such as theDragon King,regardless of their rank,sectarian case.Useful as long as their own,they would depend on the place of worship together.Third,religious activities wereof great relevance.Believers do not pay attention to moral principles of Buddhism,but by like-centered worship,focusing on open cave built tower,dedicated by thevolumes,written by reciting scriptures,going to donate the statue,worship practice offasting;Fourth,the practice of various types of beliefs has its own purpose,inevitablyhas a strong utilitarian,which is the unity of its practicality.更多还原