【作者】 魏迎春；

【导师】 郑炳林；

【作者基本信息】 兰州大学 ， 历史文献学， 2008， 博士

【摘要】 佛教自汉代传入中国,历经魏晋南北朝的发展,至隋唐时期佛教的传播已十分兴盛,作为一种外来文化信仰,佛教在中土的传播中不可避免地受到中国固有社会意识形态的影响,几个世纪的冲突与碰撞中,逐渐产生了相互间的交流与融合,也就是说佛教传入中国之后开始长时间的中国化过程,作为维系佛教纲常的主要部分戒律也相应地发生一定的变化,佛教的中国化很大程度上就是戒律的中国化。佛教东传,经由西域,传入中原,敦煌为其必经之地。中古时期的敦煌多教共融,但佛教最为发达,留下丰富的佛教石窟与写经文献资料,从这些文献看,敦煌地区佛教教团的戒律也不断进行了相应的改革和变化。敦煌佛教戒律与清规制定实行有其自身原因和特点,本论文就是从晚唐五代敦煌佛教教团僧尼违戒的个案研究入手,对晚唐五代敦煌佛教教团戒律和清规、以及佛教教团的科罚和试经制度进行研究。论文分五个章节。前两章是对晚唐五代敦煌佛教教团僧尼饮酒和蓄财现象进行研究。僧人饮酒,这是佛教戒律所严格限定的内容,但是晚唐五代敦煌地区的僧尼不但饮酒、送酒,而且自己直接开酒店盈利,就是寺院也进行各种酿酒活动。僧人蓄财也是非常普遍的行为,上至高级僧官,下至一般僧尼,置办家产拥有土地奴婢牲畜。遵守戒律是僧尼区别于世俗之人的显著标志,他们削了发,受了戒,穿上袈裟,敲着木鱼,晨钟朝鼓,从事各种法事活动,形成了种种与众不同的生活习俗,可从敦煌文献所反映的晚唐五代敦煌僧尼的生活与戒律规定有很多不符之处,为什么会出现这样的情况?这两章在最后部分也探讨了出现这些想象的历史和社会的原因。第三章通过晚唐五代敦煌佛教教团清规戒律使用、内容和区域特点的研究,晚唐五代敦煌佛教教团制定有自己的清规,这种清规有很多称呼,所谓规矩、律式、格令等都是指佛教教团的清规;敦煌文书中保存了很多寺院与清规有关的规定,如寺院关于安居的牓文和道场的牓文,这些牓文反映了晚唐五代敦煌佛教教团关于安居和道场的规定,揭示清规戒律的地域特色和主要内容。第四章晚唐五代敦煌佛教教团的科罚制度研究。科罚的内容和形式与敦煌寺院经济紧密结合起来。实物科罚是因为僧尼置办家产拥有土地牲畜的情况非常普遍,因此对僧尼科罚以实物就有了资产做保证,同时饮食处罚也有承担的可能。科罚酒是因为僧尼饮酒成风,寺院及僧尼个人拥有作坊酿酒,因此科罚制度最大特点是体现了其地域特色,反映出佛教的世俗化特点。其次科罚与官府政令的有机结合,甚至可以说政府的政令处罚是佛教教团科罚的延续和后盾,从中可以看出归义军政权对寺院的控制以及寺院对官府的依赖程度。第五章晚唐五代敦煌僧尼试经与考课制度研究。试部是晚唐五代敦煌佛教教团都司管辖下的一个专门机构,职能是秉承都僧统的旨意,对僧尼进行试经考课,试经内容是僧尼诵读经律论三科,并在制定的道场内思维禅定,意念所指判定修习程度上中下。对于考课没有及格被甄别为下品僧尼道场司无权处理,只有将甄别结果上报给都僧统之后,提出参考性意见,最后由都僧统定夺。通过甄别为中上僧尼,根据规定必须向道场司缴纳一定的物品资财。更多还原

【Abstract】 Introduced into China Since the Han Dynasty,and after development through Wei,Jin and Northern & Southern Dynasties,Buddhism entered a glowing period in the Tang dynasty.As an alien culture,it was influenced inevitably by local culture.After collisions and conflicts for several centuries,two types of different cultures gradually exchanged and syncretized.That means it has taken a long time to combine with Confucianism and Tanism since Buddhism was imported into China.Precepts,an important part of Buddhism which regularizes monk’s behavior,changed correspondingly.To a large extent,chinization of Buddhism is chinization of precepts.In the course of Buddhism spreading to China through Western Regions(西域),Dunhuang was the necessary passage way.In mediaeval China,Dunhuang was a region where a number of religions existed side by side,and Buddhism particularly flourished.A lot of rock-cut buildings and Buddhist scriptures were cuted and copied at that time.We could see that Buddhist precepts in Dunhuang was also continuously reformed from these documents.The formulation and implementation of precepts in Dunhuang has its own causes and characteristics.After analyzing the case of monk’s violation of Buddhist principles,this paper mainly study rules and regulations, punitivesystem、Buddhist scriptures-testing of monksThe thesis is divided into five parts.The first two chapters study the phenomenon that monks drank Liquor and hold possession.Although Buddhism strictly forbid monks from drinking,they could not only drink and brew,but also sell liquor for profit in Dunhuang.At the same time, temples also carried out such activities.It was common practice that the monks,from the general ones up to the senior ones,possessed property,such as lands,slaves,livestocks and so on.It made monks different from secular people to comply with the precepts of Buddhist.Monks cut hair, receive the tonsure,dress robes,beat Woodblock,take part in all kinds of religious rites,living a different life to laity.But why the fact the documents tell us is inconsistent with the Buddhist tenets? The previous two chapters will analyze these problems.The third chapter mainly does some researches on the practical implementation,content and distinctive region characteristics of Buddhist precepts in Late Tang and Five Dynasties.Maha Sangha(僧团) in Dunhuang has their own rules and regulations,which have many different terms, such as Guiju(规矩)、lvling(律令)、Geling(格令) and so on.Many of the Donhuang documents are about vassa(安居) and Bodhimanda(道场),which provide the possibility for us to enter the world of precepts of Maha Sangha in Dunhuang.The forth chapter pays close attention to the contents and the specific forms of the punitivesystem,which was closely linked with temple economy in Dunhuang.Punishment of Material was based on the fact that it was very common to hold possessions by monks,which made the punishiment of Material possible.Moreover,punishment of food and drink had accessible conditions bacause drinking ran rife among monks,and they and even the temples owned workshop for brewing.So the punishiment of material infinitely showed local features and the secularization of Buddhism.Secondly,punitivesystem of Buddhism in Dunhuang was closely integrated with Official orders.It can even be said that the government decree of punishment was the extension and backing Of Buddhist penalty.You’ll find that government had control over Maha Sangha and Maha Sangha severely depended on the government.The fifth chapter follows closely feed back system(课考制度) and Buddhist scriptures-testing(试经).Examinations Authority(试部),an institution under the Dusi(都司),hold main task of testing monk’s ability to recall Buddhist scriptures,including Vinaya,Sutras,Abhidharma, and the ability of Chan in Bodhimanda led by Dusengtong(都增统).Subjects were scored on a scale from high,middle to low.Examinations Authority send names of getting“lower”on subjects, with the advisory opinion,to Dusengtong(都增统),who finally determined the results.And the ones getting“high”and“middle”need to contribute certain materials to Bodhimanda.更多还原