本文關(guān)鍵詞： 道教 戒律規(guī)范 漢末魏晉南北朝 儒家 佛教　出處：《華中師范大學(xué)》2005年博士論文　論文類型：學(xué)位論文

【摘要】：本文以漢末魏晉南北朝時期的道教戒律規(guī)范為研究對象。本文所使用的“戒律規(guī)范”乃是以戒、律為核心,涵攝了禁、科、格、清規(guī)、部分愿念、部分威儀等相關(guān)范疇在內(nèi)的道教內(nèi)部規(guī)范的總和。但由于本文以漢末魏晉南北朝時期為斷,故于唐宋以后的格(功過格)和清規(guī)基本不予涉及,至于愿、念和威儀亦僅涉及其中極少的一部分,因而所討論討論的對象主要集中在禁、戒、律、科等四個方面。 從邏輯上說,道教戒律規(guī)范的正式產(chǎn)生,只能在道教創(chuàng)立之后。東漢之末,太平道和五斗米道同時登上歷史舞臺,標志著道教的誕生;隨著道教的創(chuàng)立,為了實現(xiàn)其宗教目的、保證教團組織的整肅和合、號召民眾生信,戒律規(guī)范就應(yīng)運而生了。但是,從歷史淵源來看,道教戒律規(guī)范的源頭卻可以一直上溯到早期人類社會原始宗教的禁忌規(guī)定,其次先秦宗法性國家宗教的禁戒規(guī)范、世俗的國家政令形式也曾對其產(chǎn)生過重大的影響;它的直接前身是漢代儒家的讖緯神學(xué)的“天戒”,由讖緯神學(xué)的“天戒”演化而來的《太平經(jīng)》“天誡”是其雛形,而五斗米道“道誡”的出現(xiàn)則標志著道教戒律規(guī)范的初步形成。從讖緯神學(xué)的“天戒”到《太平經(jīng)》的“天誡”,再由《太平經(jīng)》的“天誡”到五斗米道的“道誡”,這是道教戒律規(guī)范形成過程的三部曲。 道教戒律規(guī)范形成以后在魏晉南北朝時期的發(fā)展狀況如何?本文主要從以下四個方面進行了探討: 首先,從經(jīng)典文獻的角度來看,通過對魏晉南北朝時期道教戒律規(guī)范經(jīng)典文獻的清懶,可以發(fā)現(xiàn),道教戒律規(guī)范類經(jīng)典在魏晉南北朝經(jīng)歷了從魏晉之際的緩慢積累到東晉南北朝時期的重大發(fā)展的演化過程。門閥士族的紛紛奉道造成了東晉南北朝道教的重大變革:一方面在原天師道內(nèi)部掀起了一股清整和改革的熱潮,另一方面新興道派如雨后春筍般地大量涌現(xiàn)。為使道教向正統(tǒng)官方化轉(zhuǎn)變,這些道派多以托神降經(jīng)的方式造作了大批的戒律規(guī)范類經(jīng)典,特別是上清、靈寶和三皇等新興道派在這方面的成果十分豐碩,到南北朝中后期,奉持三洞經(jīng)戒已逐漸成為了正在形成中的正統(tǒng)官方道教的重要特征。它們對中古道教戒律規(guī)范體系的締構(gòu)起著極其重要的作用,對后世道教產(chǎn)生了重大的影響。 其次,從三教融合的角度來看,通過對道教戒律規(guī)范思想內(nèi)容的具體分析,可以發(fā)現(xiàn),這一時期道教戒律規(guī)范的重大發(fā)展在很大程度上歸因于其對儒釋道思想的融貫和吸收。魏晉南北朝時期,中國文化多元并峙、儒釋道三者交融互攝的格局逐步形成。與之相一致,這一時期的道教戒律規(guī)范也明顯表現(xiàn)出兼容并蓄的特點,不僅佛教的戒律和義理被大肆借鑒和融攝,儒家“三綱五�！钡葌惱淼赖掠^念、老莊道家諸如“清虛無為”、“守五神去五欲”以及玄學(xué)的一些
[Abstract]:This article takes the Taoist precepts of the late Han Dynasty, Wei, Jin and Southern and Northern dynasties as the research object. The "precepts" used in this paper are precepts and precepts as the core. The sum of the internal norms of Taoism, including some majesty and other related fields. However, because this article is broken by the period of Han, Wei, Jin, Southern and Northern dynasties, the figures (merits and merits) and the rules of Qing Dynasty after the Tang and Song dynasties are basically not involved. As for the wish, Therefore, the discussion focuses on four aspects: prohibition, precepts, discipline and discipline. Logically speaking, the formal birth of Taoist precepts can only take place after the founding of Taoism. At the end of the Eastern Han Dynasty, the Taiping Dao and the Wudoumi Taoism appeared on the historical stage at the same time, marking the birth of Taoism; with the founding of Taoism, in order to achieve its religious purpose, In order to ensure the purge and harmony of the order organizations and call on the people to live up to their faith, the precepts came into being. However, from the historical origin, the origin of the Taoist precepts can be traced back to the taboo provisions of the primitive religions of the early human society. Secondly, the proscription norm of patriarchal state religion in Pre-Qin Dynasty, and the secular form of state decree had a great influence on it. Its direct predecessor is the "heavenly precepts" of the Confucian prophecy theology of the Han Dynasty, and its embryonic form is the Taiping Sutra, which evolved from the "Heaven's precepts" of the prophecy theology. The appearance of the Taoist precepts marks the initial formation of the Taoist precepts. From the divine precepts of prophecy theology to the heavenly commandments of Taiping Jing, from the Tianjie of Taiping Jing to the Taoist precepts of Wudou Taoism, This is the trilogy of the formation of Taoist precepts. What is the development of Taoist precepts in the period of Wei Jin Southern and Northern dynasties after the formation of Taoist precepts? This paper mainly discusses the following four aspects:. First of all, from the perspective of classical literature, through the Wei, Jin, Southern and Northern dynasties Taoist precepts of the classical literature, we can find, In the Wei Jin Southern and Northern dynasties Taoist precepts experienced a major evolution from the slow accumulation of the period of Wei and Jin to the period of the Eastern Jin and Northern and Southern dynasties. Leather: on the one hand, there was an upsurge in cleanliness and reform within the original Tian Shi Dao. On the other hand, the new Taoist schools sprang up in large numbers. In order to make Taoism official, these Taoists created a large number of scriptures of precepts and norms, especially in the upper Qing Dynasty. The new Taoists, such as Lingbao and the three emperors, achieved very fruitful results in this respect, until the middle and late periods of the Southern and Northern dynasties. Adherence to the Sandong Sutra and precepts has gradually become an important feature of the official Taoist orthodoxy which plays an extremely important role in the formation of the norm system of the Middle Ancient Taoist precepts and exerts a great influence on the later Taoism. Secondly, from the perspective of the integration of the three religions, through the concrete analysis of the ideological content of Taoist precepts and norms, we can find that. In this period, the great development of Taoist precepts and norms was largely attributed to its integration and absorption of Confucianism, Buddhism and Taoism. During the Wei, Jin, Southern and Northern dynasties, Chinese culture was plural. The pattern of Confucianism, Buddhism, Taoism and Taoism intermingled with each other and gradually formed. In accordance with this pattern, the Taoist precepts of this period also obviously showed the characteristics of inclusiveness, not only the Buddhist precepts and the principles of righteousness were used for reference and assimilated. Confucian ethics and moral concepts, such as "three Compendium and five Chang", such as "empty and empty", "to follow the five gods to five desires" and metaphysics, and some of the metaphysics.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2005
【分類號】：K235;B959.2

【引證文獻】

相關(guān)博士學(xué)位論文 前2條

1 劉紹云;道教戒律與傳統(tǒng)社會秩序研究[D];山東大學(xué);2006年

2 唐怡;道教戒律研究[D];四川大學(xué);2006年

相關(guān)碩士學(xué)位論文 前1條

1 郭峰;晚清杭州玉皇山福星觀傳戒研究[D];華中師范大學(xué);2013年

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本文編號：1553038