【摘要】：在日本思想史的研究中,神佛關(guān)系這一主題的重要性就如同日本佛塔中的"心柱"一般,不僅伴隨著民族形成、國(guó)家建立、對(duì)外擴(kuò)張直至走向現(xiàn)代化的始終,也伴隨著其意識(shí)形態(tài)的形成、民族意識(shí)的崛起以及思想全面開(kāi)放的全過(guò)程,可以說(shuō)把握神佛關(guān)系的脈絡(luò)就意味著抓住了日本歷史與思想發(fā)展的主干。現(xiàn)今,神佛關(guān)系雖已被探討百年有余,日本的學(xué)術(shù)界仍以中世為重點(diǎn),也多從"神佛習(xí)合"的角度來(lái)考察這一主題,對(duì)這一問(wèn)題的研究視角與涵蓋范圍尚有局限。本文擬從日本的古代開(kāi)始探討,且將神佛關(guān)系置于經(jīng)濟(jì)、政治基礎(chǔ)之上加以考察,力圖從更為深遠(yuǎn)的視角來(lái)展現(xiàn)這一關(guān)系的形成與早期發(fā)展的脈絡(luò),以補(bǔ)充這一研究的空白。本文的論述以經(jīng)濟(jì)發(fā)展為起點(diǎn),進(jìn)而討論由經(jīng)濟(jì)所決定的政體,最后對(duì)宗教進(jìn)行展開(kāi)討論。本文將宗教與歷史、理論與現(xiàn)實(shí)結(jié)合起來(lái),從而將神佛關(guān)系的早期發(fā)展脈絡(luò)劃分為神佛混淆、神佛并行和神佛習(xí)合三個(gè)階段。首先,本文探討了國(guó)家形成之前的原始神道,在分析古代史料和近現(xiàn)代學(xué)者的理論的基礎(chǔ)上,以當(dāng)時(shí)的經(jīng)濟(jì)需求、政治形勢(shì)和文化背景為依據(jù),反駁了一直以來(lái)占據(jù)主流的"神佛相爭(zhēng)"論,將這一時(shí)期的神佛關(guān)系總結(jié)為神佛混淆。其次,本文的論述重點(diǎn)放在律令制國(guó)家時(shí)期,這時(shí)的日本開(kāi)始建立中央集權(quán)的政治體制,地方的生產(chǎn)力與政治權(quán)力都在朝廷的主導(dǎo)下流向中央,而神道與佛教也廣泛參與到這一建設(shè)過(guò)程中,并各自承擔(dān)了維護(hù)經(jīng)濟(jì)秩序與政治體制方面的重任,因此這一時(shí)期的神佛關(guān)系可以被總結(jié)為神佛并行。最后,在律令制國(guó)家的建立過(guò)程中,經(jīng)濟(jì)、政治方面都有不徹底的因素,導(dǎo)致中央集權(quán)的政治體制缺少了堅(jiān)固的經(jīng)濟(jì)基礎(chǔ),其權(quán)力的集中也無(wú)法得到保障,因此,在平安時(shí)代之后,生產(chǎn)力和政治權(quán)力開(kāi)始回歸地方,形成了莊園經(jīng)濟(jì)和地方割據(jù)。與這種社會(huì)現(xiàn)實(shí)相應(yīng),神佛關(guān)系不再受制于中央,在地方也出現(xiàn)了以反抗宗教秩序?yàn)槟康牡纳穹鹆?xí)合思潮。此后,隨著地方勢(shì)力的壯大,習(xí)合逐漸成為神佛關(guān)系的主流。
[Abstract]:In the study of the history of Japanese ideology, the importance of the theme of the relationship between God and Buddha is similar to the "heart pillar" in the Japanese pagoda. It is not only accompanied by the formation of a nation, the establishment of a country, and the expansion of the country until it moves towards modernization. With the formation of its ideology, the rise of national consciousness and the whole process of open thinking, it can be said that grasping the context of the relationship between God and Buddha means grasping the main body of Japanese history and thought development. Nowadays, although the relationship between God and Buddha has been discussed for more than one hundred years, the academic circles in Japan still focus on the Middle World and study this subject from the angle of "the practice of God and Buddha". The research angle and the scope of coverage of this issue are still limited. This paper tries to explore the relationship between God and Buddha on the basis of economy and politics from the ancient Japan, and tries to reveal the formation and early development of the relationship from a more profound perspective, so as to supplement the blank of this study. This paper takes economic development as the starting point, then discusses the polity determined by economy, and finally discusses religion. In this paper, religion and history, theory and reality are combined to divide the early development of the relationship between God and Buddha into three stages: the confusion of God and Buddha, the concurrency of God and Buddha, and the confluence of God and Buddha. First of all, this paper discusses the primitive Shinto before the formation of the country, based on the analysis of ancient historical materials and the theories of modern scholars, and on the basis of the economic needs, political situation and cultural background at that time. It refutes the argument of "the contention of God and Buddha" which has been the mainstream all along, and sums up the relationship between gods and Buddhas in this period as the confusion of gods and Buddhas. Secondly, this paper focuses on the period of the legal system, when Japan began to establish a centralized political system, the local productive forces and political power flow to the central government under the leadership of the court. The Shinto and Buddhism also participated in the construction process, and each undertook the important task of maintaining economic order and political system, so the relationship between God and Buddha in this period can be summed up as the parallel of God and Buddha. Finally, in the process of establishing a country under the command system, there were incomplete factors in the economic and political aspects, which led to the lack of a solid economic foundation for the centralized political system and the inability to guarantee the centralization of its power. After the peaceful times, productive forces and political power began to return to the local areas, forming the manor economy and local separation. Corresponding to this social reality, the relationship between God and Buddha is no longer subject to the central government. Since then, with the growth of local forces, habituation has gradually become the mainstream of the relationship between God and Buddha.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B929

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