【作者】 释见脉（黄淑君）；

【导师】 魏道儒；

【作者基本信息】 中国社会科学院研究生院 ， 宗教学， 2010， 博士

【摘要】 “佛教三圣信仰模式”是指以“一佛二菩萨”为中心所发展出来的宗教形式,既包含了相关的教义、意识与信念,也涵括了由此延伸出的实践行为与礼拜仪式。本文《佛教三圣信仰模式研究》旨在探究这套典范学习模型的实质内容,梳理它在中土模式化的历程及培养信众美德的宗教性机制。中土出现过许多一佛二菩萨组合,如:西方三圣、华严三圣、药师三圣等,从石窟到寺庙,从造像碑、佛龛到大藏经扉页图,触目可见。这个看似平凡无奇的供奉方式,却是佛教史上规模最大、造像数量最多、时间跨度最长的信仰模式之一。然而,佛教徒为什么要供奉一佛二菩萨?目前学界涉及这方面的专门研究却不多见。论文首次对此课题展开系统性的剖析,尝试回答这个“人人心中有,个个笔下无”的问题。本文在勘定所有三圣组别的特征之后,分出泛指型、经典型和结合型等三类型三圣,并整合文献与文物两方面的材料,从经典翻译、祖师解读、个人观行、集体礼忏,以及造像活动等五个方面,立体地探究“三圣信仰”的观念与实践结构,并综合五者梳理模式在中土六阶段的发展历程。正文分为四个部分。首先界定“三圣”一词的定义与演变。第二章剖析七大部关涉三圣信仰的大乘经典,理出三圣的原初形态,由此说明“三圣”并不是出于中土的恣意创造,而是源于佛教经典的严谨描述。第三章分析中土佛教徒对三圣法理关系的解读进路,并从中总结出“接引”、“探玄”和“明心”三条解读路线。第四章则从观行、礼忏与造像三个方面,剖析中土信众以三圣为中心,实现自我转变、提升与超脱的实践模式。文中还统计出一佛二菩萨造像数量的时代演变和地理分布。除了上述有关三圣完整信仰网络的篇章之外,本文还将“佛教圣者观”与“信徒美德培养”两个意念纳入思考框架之中,深究模式传递佛教圣者榜样和调动信徒自我提升的宗教性机制,以进一步说明由三圣所织成的宗教符号网背后的深邃本质。本文结论认为:究其实质,“三圣信仰模式”是一个以人为本、以三圣为典范、以“二元平衡”为方法、以“中道实相”为目标的美德养成系统。信徒供奉一佛二菩萨是为了效法外在三圣理想人格范式,开采自身内心品质,进而启发内在与三圣相同的美德,以完成自身的人生圆满状态。因此,“三圣”的重要意义并不在于数字“三”本身,而在于中土信徒运用“一主尊二胁侍”组合佛教圣者并运用它来概括经典的宗教初衷。以三圣为典范的学习模式具有化约经典、多重身份、多元选择与普遍适用等四大优势,因此,经历了从东汉初传、南北朝发展、唐朝全盛、晚唐五代转型与宋元明清承传等阶段,延续至今,成为拓印“佛教觉者观”于中土宗教精神文明的一块模铸,润物细无声地影响了此方人士对圣人的定义,也成为中华宗教文化的基因。本文选题是从平常中见不平常,捕捉到许多学术界没有涉及过的新问题,提出了系统化的新观点,具有填补学术空白的理论意义。值此建立和谐社会、树立道德标杆之际,在中土这块三圣文化遗迹的所在地上,重新挖掘这个传统模式在提升精神文明上的现代价值,体现了本文的现实关怀。更多还原

【Abstract】 In Buddhist temples and ancient caves, people often can see a set of three Buddhist images depicting a main Buddha figure in the center flanked by two attendant Bodhisattvas, one on each side. One Buddha with two Bodhisattvas, which as a group, is usually referred to as the“Three Saints”in Chinese or the“Buddhist Trinity”in English. Among the numerous combinations are the Three Saints of Western Pure Land, the Three Saints of the Huayan World, and that of the Eastern World. In China, not only is it a familiar subject of Buddhist sculptures and paintings, but also of Buddhist worship and learning. Many Buddhist activities were centered on the“Three Saints”. Although it is one of the most popular and influential belief systems in ancient China, there seems to be some issues that have not been thoroughly explored; such as the reason that Buddhists set a group of three to worship, the way in which Buddhist practice the ceremony around the“Three Saints”, and the history of this tradition. This study sought to clarify what this belief system consists of and the evolution of the belief pattern in China during more than 1800 years. The purpose of the study is to touch the ultimate goal of practitioners following the belief pattern of the“Three Saints”.In the beginning, the study divided all combinations based on their features into three categories, definitive-type Three Saints, non-definitive-type and transitional-type, so that all combinations could be included in this study. Additionally, the study completely explores two essential aspects of the pattern, the theoretical basis and actual practice. Seven divisions of the Mahayana sutras delineate the framework of theory about Three Saints. Later on, more complicated ideas were developed by Buddhist patriarchs and masters. They took three routes to check the dharma connections between the Buddha and the two bodhisattvas of the same set. Thereby, their annotation formed the theoretical basis of the pattern. Also, the study analyzes meditation and religious rites of worship and repentance, which are intimately integrated into the daily life of the practitioners. Thus, from conception to actual practice, from the abstract to the concrete, a complete (well-rounded) system of belief was established. Its development can be divided into 6 phases.By this deep exploration, the thesis concludes that, in essence, the pattern of“Three Saints”have served as a perfect and powerful system of cultivating virtues for Buddhist during 1800 years. The role model is a set of“Three Saints”, the practicing method is to cultivate pairs of virtues at the same time without falling to one side or the other. These pairs of virtues,samadhi and wisdom, or blessings and wisdom, for example ,are likened to the two hands and represented by two bodhisattvas. Practitioners are finally demanded to surpass all kinds of moral dualism and from the relative state of mind in order to reach the ultimate true reality, the Middle Way Reality (non-duality). Finally, the study also points out two main strong components of this belief system when being applied to deliver the Dharma: 1) Being a quintessential embodiment of relevant sutras; 2) Diverse options of cultivation and innumerable methods for practitioners of all social classes to attain enlightenment. Buddhist cultivators could select their favorite group of Three Saints as a pattern for practice. Such a system of cultivation is simple yet sound. Therefore, even during times of war, when scholastic development of Buddhist thought was on the decline, the essential features of the Three Saints belief systems remained unchanged for more than 1800 years up to the present time.This study projects a new vision on this long-term traditional Buddhist custom, and uses a systematical method to investigate the totality of the belief system. Such profound insight into this cultural heritage shows the study’s concern for the spiritual civilization and happiness of human beings.更多还原