本文選題：宜春禪宗 + 三大祖庭　； 參考：《南昌大學(xué)》2017年碩士論文

【摘要】：本文試圖通過對禪宗在宜春地區(qū)傳法脈絡(luò)的分析和對三大祖庭寺院修建過程的考察,探究禪宗與宜春地方社會的互動關(guān)系。唐中后期,隨著宜春地區(qū)人口的增多、經(jīng)濟(jì)開發(fā)的加速和科舉文化的繁盛,禪宗開始在宜春落地生根。禪宗在宜春的廣泛傳播根植于宜春優(yōu)越的地理條件和經(jīng)濟(jì)人文環(huán)境,以及官僚士大夫?qū)σ舜憾U宗的青睞。與此同時,宜春地區(qū)流傳的諸多民間信仰與禪宗之間的沖突、糅合呈現(xiàn)出大傳統(tǒng)與小傳統(tǒng)共存于同一空間的和諧圖景。建構(gòu)于這一時期的諸多靈驗故事不但映證了禪宗與宜春地方社會的積極互動,而且展現(xiàn)了唐宋時期宜春地區(qū)經(jīng)濟(jì)開發(fā)的歷程和生態(tài)環(huán)境的歷史變遷。宋前中期,朝廷對宜春禪宗的封賜達(dá)到了一個高峰,三大祖庭的增建規(guī)模也更為宏偉,四方前來修法的人數(shù)較之前有所增加。也就是在這個時期,禪宗開始從宜春大規(guī)模向南北諸省及海外擴(kuò)散,奠定了“三大祖庭”地位確立的認(rèn)同基礎(chǔ),宜春禪宗發(fā)展到了鼎盛時期,而從其弘法規(guī)模來看,到宋后期又不斷呈現(xiàn)式微之勢。有宋一朝,政府放松了對土地和人口的控制,土地私有越來越普遍,租佃關(guān)系進(jìn)一步確立,以“禪農(nóng)”“禪茶”為特征形成的禪院莊園地主經(jīng)濟(jì)即屬于這一時代的產(chǎn)物。明清時期,宜春禪宗逐漸衰弱下來,有的寺廟甚至到了僧散寺廢的境地,禪院莊園地主經(jīng)濟(jì)的繼續(xù)發(fā)展激發(fā)了禪宗與地方官府、土民的諸多矛盾。然而,地方士紳、大家族對禪院修建、法脈恢復(fù)的大力支持又使禪宗得以延續(xù)不滅。
[Abstract]:This paper attempts to explore the interaction between Zen Buddhism and Yichun local society through the analysis of the context of Zen Buddhism in Yichun area and the investigation of the construction process of three major ancestral monasteries. In the middle and late Tang Dynasty, with the increase of population, the acceleration of economic development and the prosperity of imperial examination culture, Zen began to take root in Yichun. The widespread spread of Zen in Yichun is rooted in the favorable geographical conditions and economic and cultural environment, and the favor of bureaucrats and officials to Yichun Zen. At the same time, the conflicts between many folk beliefs and Zen Buddhism spread in Yichun area, showing a harmonious picture of the coexistence of big tradition and small tradition in the same space. Many effective stories constructed in this period not only demonstrate the positive interaction between Zen Buddhism and Yichun local society, but also reveal the course of economic development and the historical changes of ecological environment in Yichun area in Tang and Song dynasties. Before and in the middle of Song Dynasty, the imperial court reached a peak for Yichun Zen Buddhism, and the construction scale of the three major ancestral halls was also more magnificent, and the number of people who came to practice the law increased. It was during this period that Zen began to spread from Yichun on a large scale to the northern and southern provinces and overseas countries, laying the identification foundation for the establishment of the status of the "three ancestral courts". Yichun Zen Buddhism developed to its peak, and from the perspective of the scale of its spread of Dharma, By the end of Song Dynasty, the trend of decline was constantly present. During the Song Dynasty, the government loosened the control of land and population, the private ownership of land became more and more common, and the tenancy relationship was further established. The economy of Zen Manor landlord, which was formed by "Zen agriculture" and "Zen tea", was the product of this era. During the Ming and Qing dynasties, Yichun Zen gradually weakened, and some temples even went to the abandoned Monastery. The continued development of the economy of the landlord of the Zen Manor aroused many contradictions between Zen and the local government and the local people. However, the support of the local gentry and the large family for the building of the Zen School and the restoration of the French tradition made the Zen sect immortal.
【學(xué)位授予單位】：南昌大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：B949

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本文編號：1913678