本文選題：隋唐 + 佛教　； 參考：《中國社會科學(xué)院研究生院》2012年博士論文

【摘要】：法律視角下的隋唐佛教管理研究，是一個全新的課題。本文以《唐律疏議》和《道僧格》為中心，通過對法律條文的輯錄、復(fù)原以及對當(dāng)時立法背景、實施效果的考證，力圖對隋唐時期依法治理佛教的概況做一個全面和客觀的了解，希望能為今天的宗教管理和宗教立法提供一些有益的借鑒。 進行隋唐法律和佛教管理的研究，首先需要做三個層次的工作。一是是輯錄出唐代律、令、式中和佛教有直接和間接關(guān)系的條文；二是對早已佚失的唐代宗教法典《道僧格》的形成、存續(xù)、性質(zhì)進行考證，得出《道僧格》成文于貞觀十年(636年)，是《祠部格》的二級分格的結(jié)論。編撰之初，即為共同管理佛、道二教的特別宗教法；三是根據(jù)日本《僧尼令》和相關(guān)史料對《道僧格》進行復(fù)原，在參考前人復(fù)原研究成果的基礎(chǔ)上，本文一共復(fù)原了三十一條《道僧格》條文。 接下來，在已經(jīng)獲得了相對全面的法律文獻的基礎(chǔ)上，本文對唐代《道僧格》的內(nèi)容作了進一步剖析。《道僧格》作為唐代的宗教法典，它的特別之處在于它的刑種設(shè)置和審判權(quán)歸屬的界定，“苦使”和“還俗”是《道僧格》的基本刑罰，僧尼犯“徒”以下罪時，審判權(quán)和執(zhí)行權(quán)屬于寺院，犯“徒”以上罪則依照國法由官府定罪和刑罰�！兜郎瘛酚腥齻�法源，一是唐代現(xiàn)行的律、令、式，二是前朝歷代的僧制的沉淀，三是佛教和道教共同依止的戒律，《道僧格》是融合唐代律令、前朝僧制和佛道教清規(guī)戒律的產(chǎn)物。作為唐代法律的一分子，《道僧格》盡管是特別法，卻也具有明顯的“諸法合體”、“民刑不分”、“皇權(quán)至上”、“宗法主義”1等中華法系的共性特征，在立法原則上，《道僧格》嚴(yán)格遵守的是維護皇權(quán)統(tǒng)治、維護等級特權(quán)制度、維護宗法制度的原則。 除了宗教法《道僧格》之外，“僧尼、道士、女冠”還作為獨立的法律主體，出現(xiàn)在律、令中。本文以《道僧格》為中心，結(jié)合輯錄出的唐律、唐令、唐式的相關(guān)條文，進一步考察了佛教對唐代的立法和司法的影響。佛教對于立法的影響，主要通過帝王信佛影響立法精神、佛教戒律向法律形式轉(zhuǎn)化、佛教習(xí)俗被法律設(shè)為刑罰特例以及大量佛教用語被吸收成為法律用語幾種形式起作用。佛教影響司法，則表現(xiàn)在寺院對審判權(quán)的分割、《道僧格》“苦使”刑種對封建五刑制的補充、禁屠月、十值日禁止執(zhí)行死刑、佛教精舍進入監(jiān)獄成為感化教育犯人的手段等幾個方面。所謂影響，是雙方面和相互的，，在佛教影響法律制度的同時，法律也同樣影響和左右著佛教的發(fā)展方向。僧尼的社會身份被法律定位于官貴與庶民之間，僧團內(nèi)部人員之間相犯被比附為家族成員，按照唐律的親等制度量刑定罪，這些都促使僧尼出家后以寺院為依托，進入另一個“家”，為佛教的世俗倫理化起到推波助瀾的作用。 總之，隨著佛教的傳播和僧侶階層的形成，佛教成為傳統(tǒng)文化的重要組成部分。作為調(diào)節(jié)各種社會關(guān)系的法律，也不可避免地被打上了佛教的烙印，從立法到司法都可以看到佛教的影響。同時，依法治理佛教的實踐，也加速了佛教的世俗化、倫理化，寺院成了具有宗教、行政、司法多種功能的半官方機構(gòu)，也成了僧尼出家后依附的第二個家。
[Abstract]:The study on the management of Buddhism in the Sui and Tang Dynasties under the legal perspective is a new subject. This paper, taking the Tang law thinning and the Tao monk as the center, tries to make a comprehensive and objective understanding of the general situation of Buddhism in the Sui and Tang Dynasties through the compilation of the legal provisions, the restoration of the legislative background and the implementation of the effect. Heaven's religious management and religious legislation provide some useful references.
In the study of the legal and Buddhist management of the Sui and Tang Dynasties, three levels of work should be done first. One is to compile the provisions of the Tang Dynasty's law, order, and Buddhism with direct and indirect relations; the two is the formation, continuity and nature of the religious code of the Tang Dynasty, which has been lost in the Tang Dynasty, and the nature carries out a textual research, and the "Dao monk" is written for ten years (636 years), It is the conclusion of the two grade division of the ancestral temple. At the beginning of the compilation, it was the special religious law of the Buddhism and the two religion, and the three was to restore the "monk" according to the Japanese "monk and nuns" and the related historical materials. On the basis of reference to the achievements of the predecessors' restoration research, the article restored thirty-one "Dao monks > articles".
Then, on the basis of a relatively comprehensive legal document, this article makes a further analysis of the contents of the Tang Dynasty, the religious code of the Tang Dynasty. As a religious code of the Tang Dynasty, its special features lie in its definition of the setting of punishment and the attribution of the jurisdiction of the trial, and the basic punishment of "bitterness" and "return to customs", the monk and nuns. When the crime of "Apprentice" is committed, the right of trial and the right to execution belong to the monastery, and the crime of "Apprentice" above is convicted and punished according to the state law. There are three sources of law. One is the law, the order, the two is the precipitation of the monk system in the previous dynasties, the three is the abstaining of Buddhism and Taoism, and the Taoist monk is the law of the Tang Dynasty, the former dynasty, the former dynasty, the former dynasty law, the former dynasty, the Tang Dynasty decree, the preceding Dynasty As a part of the law of the Buddhist monks and Buddhism, as a part of the law of the Tang Dynasty, although the Taoist monk is a special law, it also has obvious "combination of various laws", "civil punishment does not divide", "imperial supremacy", "patriarchism" and other common characteristics of the 1 Chinese legal system, in the original legislative principles, the "Taoism" strictly adheres to the maintenance of imperial power rule, dimension The system of protecting the privileges of grade and the principle of maintaining the patriarchal system.
In addition to the religious law, "monks and monks", "monks, monks and women's crown" is also an independent legal subject, appearing in the law and order. This article, taking the "Taoist monk" as the center, combined with the Tang law, Tang order and Tang style, further investigated the influence of Buddhism on the legislation and judicature of the Tang Dynasty. The influence of Buddhism on legislation is mainly through the emperor. Wang Xinfo influenced the legislative spirit, the Buddhist precepts turned to the legal form, the Buddhist custom was set up as a special case of punishment and a large number of Buddhist terms were absorbed into several forms of legal language. The ten day prohibition of death penalty and the entry of Buddhist intensive houses into prison became the means of moving education prisoners. The so-called influence was two aspects and mutual. While Buddhism influenced the legal system, the law also affected and left the direction of the development of Buddhism. The social identity of monk and Nuni was defined by the law between the officials and the common people, the monk's group. The offense between the internal personnel was compared to the family members, which was convicted in accordance with the relative system of the law of the Tang Dynasty. All these impelled the monks and nuns to enter the other "home" based on the monastery after their home, which helped to promote the secular ethics of Buddhism.
In a word, with the spread of Buddhism and the formation of the monk class, Buddhism became an important part of the traditional culture. As a law to regulate various social relations, it was inevitably branded with Buddhism, and the influence of Buddhism could be seen from legislation to judicature. At the same time, the practice of harnessing Buddhism according to law also accelerated the secularization of Buddhism. Ethnical, the monastery has become a semi official institution with multiple functions of religion, administration and judicature, and has become the second home after monks and nuns become monks.
【學(xué)位授予單位】：中國社會科學(xué)院研究生院
【學(xué)位級別】：博士
【學(xué)位授予年份】：2012
【分類號】：B949

【引證文獻】

相關(guān)期刊論文 前1條

1 徐盛雷;;論隋末唐初佛教對大明律的影響[J];蘭臺世界;2014年12期

相關(guān)碩士學(xué)位論文 前1條

1 吳瓊;唐代對僧尼的法律規(guī)制初探[D];蘇州大學(xué);2013年

本文編號：2001485