本文選題：杜順 + 五臺(tái)山�。� 參考：《世界宗教研究》2017年01期

【摘要】：本文試圖通過(guò)對(duì)華嚴(yán)宗初祖杜順與五臺(tái)山關(guān)系的分析,揭示中古東亞佛教宗派建構(gòu)史上的一種模式:圣境與圣僧———指那些被視為菩薩化現(xiàn)的高僧———的雙重交互確認(rèn)。杜順在中唐以后被視為文殊菩薩的化身,并于宋初被尊奉為華嚴(yán)宗初祖。本文首先考證了杜順乃文殊化現(xiàn)這則傳說(shuō)的來(lái)源及其形成時(shí)間,進(jìn)而追問(wèn)這則傳說(shuō)產(chǎn)生的思想史背景,并得出以下結(jié)論:五臺(tái)山在南北朝末期成為佛教圣山,并在唐高宗至代宗時(shí)代確立了其文殊菩薩道場(chǎng)的神圣地位,密教在其中發(fā)揮了重要作用。在此背景下,華嚴(yán)宗人希望借助五臺(tái)山來(lái)抬高自身的地位。以澄觀為代表的華嚴(yán)宗人憑借《華嚴(yán)經(jīng)》之于五臺(tái)山文殊道場(chǎng)的經(jīng)證淵源,提高了文殊在華嚴(yán)義學(xué)體系中原本并不突出的地位,創(chuàng)立了文殊與普賢并重的三圣圓融觀。同時(shí),他們通過(guò)僧傳等文字,編纂了早期華嚴(yán)傳習(xí)者與五臺(tái)山的歷史淵源,其中的代表就是杜順乃文殊化身的傳說(shuō)。于是,杜順通過(guò)五臺(tái)山獲得了神圣地位,而五臺(tái)山則通過(guò)杜順被確立為華嚴(yán)宗的圣山。五臺(tái)山文殊信仰與華嚴(yán)宗構(gòu)建起了穩(wěn)固的相互關(guān)聯(lián),并對(duì)后世產(chǎn)生了深遠(yuǎn)影響。
[Abstract]:Based on the analysis of the relationship between du Shun, the original ancestor of Huayan Zong, and Wutai Mountain, this paper attempts to reveal a model in the history of Buddhist sectarian construction in Middle East Asia: the dual interaction between the sacred realm and the holy monks, who are regarded as the high monks who are regarded as Bodhisattvas. Du Shun was regarded as the embodiment of Manjushri Bodhisattva after the middle Tang Dynasty, and was honored as the ancestor of Huayen sect in the early Song Dynasty. This paper first studies the origin and formation time of the legend of du Shunnai Manjusri, and then inquires into the historical background of the legend, and draws the following conclusions: the Wutai Mountain became a Buddhist holy mountain in the end of the Southern and Northern dynasties. And in the period from Gaozong to the generation, it established the sacred status of Manjushri Bodhisattva, in which the secret religion played an important role. In this context, Huayen Zong hoped to raise their position with the help of Wutai Mountain. Hua Yan Zong, represented by Chen Guan, raised the original position of Manjusri in the system of Chinese Yan righteousness by virtue of the origin of the Classical evidence in Wushan Manjusri of Wutai Mountain, and established the three Saints Harmony of Manjusri and the whole Sage. At the same time, they compiled the historical origin of the early Huayin Zhuan and Wutai Mountain through the writing of monk's biography, the representative of which is the legend of Manjusri incarnation of du Shun. Therefore, du Shun obtained sacred status through Wutai Mountain, and Wutai Mountain was established as the sacred mountain of Huayin sect through du Shun. The belief of Manjusri in Wutai Mountain and the construction of Huayan sect are closely related and have a profound influence on later generations.
【作者單位】： 北京大學(xué)哲學(xué)系宗教學(xué)系;
【分類(lèi)號(hào)】：B948

【相似文獻(xiàn)】

相關(guān)期刊論文 前10條

1 王玲秀;;炳靈寺文殊題材與文殊信仰初探[J];絲綢之路;2010年12期

2 文奎;;文殊信仰的興起和流布[J];五臺(tái)山研究;2008年04期

3 王志遠(yuǎn);;文殊信仰的復(fù)興價(jià)值和重建“金五臺(tái)”地位的社會(huì)意義[J];忻州師范學(xué)院學(xué)報(bào);2009年01期

4 崔正森;;文殊信仰在中國(guó)的初傳[J];五臺(tái)山研究;2006年04期

5 馮永昌;;敦煌與五臺(tái)山——文殊信仰的互動(dòng)[J];五臺(tái)山研究;2008年02期

6 杜瑞平;;《清涼三傳》與文殊信仰[J];中國(guó)文化研究;2010年04期

7 安東尼·托拉巴,冀培然;不空與五臺(tái)山文殊信仰[J];忻州師范學(xué)院學(xué)報(bào);2004年06期

8 馮永昌;;由文殊信仰的互動(dòng)看佛教中國(guó)化進(jìn)程[J];忻州師范學(xué)院學(xué)報(bào);2008年06期

9 肖雨;;印度的文殊信仰[J];五臺(tái)山研究;2008年01期

10 張映瑩;;五臺(tái)山文殊信仰的體現(xiàn)[J];文物世界;2010年01期

相關(guān)重要報(bào)紙文章 前1條

1 馬維光;文殊信仰在尼泊爾[N];中國(guó)民族報(bào);2003年

相關(guān)碩士學(xué)位論文 前2條

1 李海波;唐代文殊信仰研究[D];西北大學(xué);2002年

2 查彩虹;文殊信仰與宋代社會(huì)[D];上海師范大學(xué);2016年

，

本文編號(hào)：1855128