本文選題：龍龕道場(chǎng)　切入點(diǎn)：瀧州陳氏　出處：《歷史教學(xué)(下半月刊)》2017年07期 　論文類型：期刊論文

【摘要】：當(dāng)今學(xué)界普遍將龍龕道場(chǎng)視作唐代嶺南溪洞社會(huì)佛教興盛的標(biāo)志,但道場(chǎng)修建于嶺表局勢(shì)未定的武德四年,且道場(chǎng)核心顯圣物是李淵畫像,表明其修建蘊(yùn)含不少政治因素。上元年間道場(chǎng)首次維護(hù)時(shí)添加一座皇帝石像;圣歷年間道場(chǎng)再次維護(hù)時(shí),瀧州陳氏特意請(qǐng)陳集源作為武則天歌功頌德的《龍龕道場(chǎng)銘》。證明兩次維護(hù)與修建一樣,是政治事件而非宗教事件。龍龕道場(chǎng)并非單純佛教教化道場(chǎng),道場(chǎng)命運(yùn)與瀧州陳氏政治地位息息相關(guān),其興衰歷程反映了唐代嶺南溪洞地區(qū)政局嬗變的過程。
[Abstract]:Nowadays, scholars generally regard the Dragon niche Taoist Center as a symbol of the prosperity of Buddhism in Lingnan River Cave in the Tang Dynasty. However, the Taoist Center was built in the four years of Wu de, where the situation on the ridge surface is uncertain, and the center of the Taoist temple is the portrait of Li Yuan. It shows that there are many political factors in its construction. A statue of the emperor was added during the first maintenance of the Taoist center in the Shang Yuan Dynasty, and when the temple was again maintained during the holy calendar year, Taki Chen-shih specifically asked Chen Jiyuan to serve as the inscription of the Longniche Taoist Center for Wu Zetian's praises. It proves that maintenance and construction are like political events, not religious events. The Longniche Taoist Center is not a purely Buddhist edification center. The fate of the Taoist Center is closely related to the political status of Taki State, and its rise and fall reflect the process of political evolution in Lingnan River Cave in Tang Dynasty.
【作者單位】： 暨南大學(xué)文學(xué)院;
【基金】：國(guó)家社科基金重點(diǎn)項(xiàng)目“7~14世紀(jì)東南沿海多元宗教:信仰教化與海疆經(jīng)略研究”(項(xiàng)目編號(hào):15AZS009) 國(guó)家社會(huì)科學(xué)基金特別委托項(xiàng)目“中國(guó)少數(shù)民族地區(qū)經(jīng)濟(jì)社會(huì)發(fā)展綜合調(diào)查子課題:社會(huì)卷”(項(xiàng)目編號(hào):2017MZSCX-DC005) 廣州市哲學(xué)社會(huì)科學(xué)發(fā)展“十二五”規(guī)劃項(xiàng)目“唐宋時(shí)期廣州城市空間結(jié)構(gòu)研究:以城市空間結(jié)構(gòu)與腹地、海外關(guān)系為中心”(項(xiàng)目編號(hào):14Y23)的階段性成果之一
【分類號(hào)】：K242
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本文編號(hào)：1557965