本文選題：僧尼隨侍 + 戒律�。� 參考：《西北民族大學(xué)》2017年碩士論文

【摘要】：關(guān)于隨侍,最早可追溯到阿難陀出家后作為佛陀的常隨侍者跟隨其左右長(zhǎng)達(dá)二十五年之久一事,可以理解為佛教史上最早出現(xiàn)的隨侍。而僧尼隨侍真正成為佛教世俗化的具體表現(xiàn)應(yīng)從佛教傳入中國(guó)之后說(shuō)起,因受到中國(guó)社會(huì)環(huán)境、思想文化、經(jīng)濟(jì)結(jié)構(gòu)等方面的浸染,僧尼隨侍成為佛教中國(guó)化的產(chǎn)物。因此,隨侍作為僧尼生活中一類(lèi)獨(dú)特的人群,探討其性質(zhì)、身份、地位以及與僧尼之間存在的內(nèi)在社會(huì)關(guān)系尤為重要。縱觀中國(guó)佛教的發(fā)展歷史,僧尼隨侍現(xiàn)象包括以下幾個(gè)問(wèn)題值得深入探討。第一,基本理清佛教傳統(tǒng)戒律典籍中對(duì)于僧尼日常生活的相關(guān)規(guī)定,并根據(jù)典籍記載分析得出可將僧尼隨侍身份性質(zhì)進(jìn)行劃分,包括寺院僧職性質(zhì)的侍從、寺院奴婢性質(zhì)的侍從以及俗家養(yǎng)女、奴婢性質(zhì)的侍從等幾類(lèi)。同時(shí)又以歷史古籍和敦煌文獻(xiàn)中所記載的僧尼世俗生活資料為佐證,進(jìn)一步闡述佛教世俗化程度以及僧尼隨侍存在的必然性;第二,闡明僧尼隨侍出現(xiàn)的原因,一方面是因佛教為了尋求自身發(fā)展、努力適應(yīng)中國(guó)社會(huì)而妥協(xié)的產(chǎn)物;另一方面是封建階級(jí)以期借助宗教力量來(lái)鞏固統(tǒng)治,從而在佛教特權(quán)措施下而形成的寺院經(jīng)濟(jì)衍生品。文章根據(jù)僧尼隨侍在歷朝歷代的發(fā)展情況作了簡(jiǎn)單的梳理,魏晉南北朝至隋初,寺院已由最初的奴隸雛形"佛圖戶(hù)"發(fā)展成凈人數(shù)千之象。唐五代宋初,寺院奴婢數(shù)量龐大,隨侍群體空前發(fā)展。明朝以后,僧尼特權(quán)已有衰微之勢(shì),隨侍一類(lèi)在記載中已并不多見(jiàn),但并不意味著這一群體的消亡,或轉(zhuǎn)以另一種生存形式而存在;第三,關(guān)于僧尼隨侍出現(xiàn)的活動(dòng)場(chǎng)合在佛教典籍及古籍文獻(xiàn)中雖鮮少記載,但不難發(fā)現(xiàn),隨著朝代更替,出家隨侍允許參與僧尼日常修習(xí)活動(dòng),甚至俗家隨侍亦被允許參加齋會(huì)或法事活動(dòng),說(shuō)明僧尼隨侍身份的階級(jí)性質(zhì)已然被僧俗兩界認(rèn)可,可見(jiàn)傳統(tǒng)戒律規(guī)定日漸松弛;第四,我們從石窟壁畫(huà)的供養(yǎng)人圖像、剃度圖及存世絹畫(huà)入手,亦可見(jiàn)多處僧尼隨侍存在的場(chǎng)景,進(jìn)一步證實(shí)隨侍已然成為佛教僧尼生活的重要組成部分。研究僧尼隨侍問(wèn)題時(shí)對(duì)于佛教戒律相關(guān)內(nèi)容進(jìn)行梳理、探討,看到了歷史時(shí)期寺院僧尼日常生活現(xiàn)象,而隨侍一類(lèi)人的存在將僧尼生活更加具象化,確可加深對(duì)于佛教中國(guó)化、世俗化的理解。
[Abstract]:As far as the date of service is concerned, it can be understood as the earliest attendance in the history of Buddhism, dating back to Ananda, who followed him as a Buddhist waiter for 25 years. The concrete manifestation of the secularization of Buddhism is that monks and nuns really become secularization of Buddhism. Due to the influence of Chinese social environment, ideology and culture, economic structure and so on, monks and nuns have become the products of Buddhism Sinicization. Therefore, as a unique group in the life of monks and nuns, it is particularly important to discuss its nature, identity, status and the inherent social relations with monks and nuns. Throughout the history of Buddhism in China, the phenomenon of monks and nuns is worthy of further discussion. First, the basic clear Buddhist traditional precepts about the daily life of monks and nuns, and according to the analysis of records, we can divide the nature of monks and nuns with the status, including the nature of monastic waiters. Monastery slave maidservant nature of the attendant, as well as vulgar domestic foster daughter, maidservant nature of the attendant, and so on. At the same time, with the historical ancient books and Dunhuang documents recorded in the secular life of monks and nuns as evidence, further elaborated the degree of secularization of Buddhism and the inevitability of the existence of monks and nuns. On the one hand, it is the result of compromise for seeking its own development and striving to adapt to the Chinese society; on the other hand, the feudal class hopes to consolidate the rule with the help of religious forces, thus forming the economic derivatives of monasteries under the measures of Buddhist privilege. According to the development of monks and nuns in successive dynasties, from the Wei, Jin, Southern and Northern dynasties to the beginning of Sui Dynasty, the temple has developed from the original slave prototype of "Buddha's family" to a net figure of thousands of people. In the Tang and the early Song dynasties, the number of slaves and maidservants in the monastery was huge and unprecedented development followed by the group of sommeliers. After the Ming Dynasty, monks and nuns' privileges had declined, and the group of monks and nuns was not commonly recorded, but it did not mean that the group died out or changed to another form of existence; third, Although rarely recorded in the Buddhist classics and ancient books, the occasion of the monks and nuns' accompanying activities is not difficult to find, but it is not difficult to find that with the change of the dynasties, the monks are allowed to participate in the daily practice activities of monks and nuns. Even the chaperones are allowed to take part in fasting or legalistic activities, which shows that the class nature of monks and nuns as followers has already been recognized by the two sects. It can be seen that the traditional precepts are loosening day by day. Fourthly, from the images of the providers of the grottoes murals, Starting with the shaving picture and the silk painting of the world, we can see many scenes of monks and nuns following the sermon, which further proves that the sermon has become an important part of the life of Buddhist monks and nuns. When we study the issue of monks and nuns following the service, we sort out the relevant contents of Buddhist precepts, and explore the daily life phenomena of monasteries and nuns in the historical period. However, the existence of people like monks and nuns can make the life of monks and nuns more concrete, which can really deepen the localization of Buddhism in China. A secular understanding
【學(xué)位授予單位】：西北民族大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類(lèi)號(hào)】：B948

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本文編號(hào)：2023178