晚清民國(guó)成都二仙庵傳戒研究
發(fā)布時(shí)間：2019-01-11 09:10
【摘要】：成都二仙庵始建于康熙年間,是全真道龍門(mén)派碧洞宗的祖庭,也是我國(guó)為數(shù)不多具有傳戒資格和傳戒能力的道教十方叢林之一。乾嘉時(shí)期,道教處境艱難,但二仙庵經(jīng)道眾的共同努力獲得了較大發(fā)展。晚清時(shí)期是二仙庵發(fā)展史上最為關(guān)鍵的時(shí)期。道光二十九年(1849),二仙庵被授予“十方叢林”的稱(chēng)號(hào),為傳戒奠定了基礎(chǔ)。民國(guó)時(shí)期,道教所依托的傳統(tǒng)封建體制垮臺(tái)。面對(duì)新的政治環(huán)境,二仙庵順應(yīng)歷史潮流,積極參與道教事務(wù),發(fā)展刻經(jīng)事業(yè),組織宗教活動(dòng),保持著積極發(fā)展態(tài)勢(shì),鞏固了碧洞宗在西南地區(qū)的地位。 光緒十四年(1888),宋至智在二仙庵開(kāi)壇演戒,其后閻理和、王宗生、熊理斌、王伏陽(yáng)相繼傳戒說(shuō)法。至民國(guó)三十一年(1942),申信筠開(kāi)壇傳戒。此次傳戒雖正值抗日戰(zhàn)爭(zhēng)時(shí)期,但四川深處大西南,社會(huì)環(huán)境相對(duì)穩(wěn)定。二仙庵自建立之日起就與官方聯(lián)系密切,民國(guó)時(shí)期更是主動(dòng)與政府合作,得到了官方的支持。二仙庵人才輩出、宮殿規(guī)模較大、信徒較多、文人墨客常聚于此,增加了其影響力。雄厚的宮觀經(jīng)濟(jì)實(shí)力為二仙庵傳戒奠定了物質(zhì)基礎(chǔ)。二仙庵的經(jīng)濟(jì)來(lái)源是多方面的,依靠田產(chǎn)獲得收入是其主要途徑,因花會(huì)所獲得的收入是另一重要來(lái)源。 民國(guó)三十一年傳戒所留下的《二仙庵壬午壇登真篆》記錄了27名戒師、115名得戒弟子的個(gè)人資料。此次傳戒的戒師均為四川籍,多為“崇”字輩,輔助傳戒師呈現(xiàn)年輕化的特點(diǎn)。得戒弟子來(lái)自5個(gè)省份,以四川籍最多,云南其次；分屬于龍門(mén)派、華山派,以龍門(mén)派居多；共涉及4省36縣的84座戒子出家宮觀。該登真篆為研究民國(guó)末期全真道在西南地區(qū)的發(fā)展、全真道的宮觀分布情況提供了寶貴的第一手資料。 在將近60年的時(shí)間里,成都二仙庵傳戒多達(dá)60余期,對(duì)道教的發(fā)展產(chǎn)生了重要影響。傳戒培養(yǎng)了大批道教人才,并深刻影響了西南地區(qū)的道教信仰格局�？傊�,二仙庵的傳戒壯大了全真道的勢(shì)力,是全真道發(fā)展史上極為重要的一頁(yè)。
[Abstract]:Founded in Kangxi period, Chengdu Erxian Temple is the ancestor of Bidong sect of Quan Zhen Tao Longmen School, and is one of the few Taoist forests with the ability to preach precepts and precepts in our country. During the Qianjia period, Taoism was in a difficult situation, but the joint efforts of the two Immortals and Taoists made great progress. The late Qing Dynasty was the most critical period in the history of the development of Erxianan. Daoguang 29 (1849), Erxianan was awarded the "Ten Jungle" title, for the precepts laid the foundation. During the period of the Republic of China, the traditional feudal system relied on by Taoism collapsed. Facing the new political environment, Erxianan followed the trend of history, actively participated in Taoist affairs, developed the cause of engraving scriptures, organized religious activities, maintained a positive development trend, and consolidated the position of Bidong sect in southwest China. Guang Xu 14 years (1888), Song Zhizhi in the second Xianan opened the altar ring, and then Yan Lihe, Wang Zongsheng, Xiong Libin, Wang Fuyang successively preached the precepts. In 1931 (1942), Shen Xinyun opened an altar to preach precepts. Although the precepts during the War of Resistance against Japan, but deep southwest Sichuan Province, the social environment is relatively stable. Erxianan has been in close contact with the government since its establishment, especially in the period of the Republic of China. Erxianan has a great number of talented people, large palaces and many believers. The literati often gather here and increase their influence. The abundant economic strength of the temple laid the material foundation for the second immortal temple to preach the precepts. The economic sources of Erxianan are various, the main way is to rely on the field property to obtain income, and the income from the flower meeting is another important source. In 1931, 27 precepts and 115 precepts were recorded. The precepts of the precepts are Sichuan origin, mostly worshiping characters, auxiliary precepts show the characteristics of younger. The disciples came from 5 provinces, Sichuan was the most, Yunnan was the second; belonging to Longmen school, Huashan school, Longmen school was the majority; there were 84 temple temples in 36 counties of 4 provinces. It provides valuable first-hand information for the study of the development of Quanzhen Taoism in Southwest China and the distribution of Quanzhen Taoist temple in the late Republic of China. In nearly 60 years, Chengdu Erxianan preached the precepts for more than 60 periods, which had an important influence on the development of Taoism. Precepts trained a large number of Taoist talents and profoundly influenced the pattern of Taoist belief in Southwest China. In a word, the precepts of Erxianan strengthen the power of Quanzhen Tao, which is an important page in the history of Quanzhen Dao.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類(lèi)號(hào)】：B956.3;K25
本文編號(hào)：2406950
[Abstract]:Founded in Kangxi period, Chengdu Erxian Temple is the ancestor of Bidong sect of Quan Zhen Tao Longmen School, and is one of the few Taoist forests with the ability to preach precepts and precepts in our country. During the Qianjia period, Taoism was in a difficult situation, but the joint efforts of the two Immortals and Taoists made great progress. The late Qing Dynasty was the most critical period in the history of the development of Erxianan. Daoguang 29 (1849), Erxianan was awarded the "Ten Jungle" title, for the precepts laid the foundation. During the period of the Republic of China, the traditional feudal system relied on by Taoism collapsed. Facing the new political environment, Erxianan followed the trend of history, actively participated in Taoist affairs, developed the cause of engraving scriptures, organized religious activities, maintained a positive development trend, and consolidated the position of Bidong sect in southwest China. Guang Xu 14 years (1888), Song Zhizhi in the second Xianan opened the altar ring, and then Yan Lihe, Wang Zongsheng, Xiong Libin, Wang Fuyang successively preached the precepts. In 1931 (1942), Shen Xinyun opened an altar to preach precepts. Although the precepts during the War of Resistance against Japan, but deep southwest Sichuan Province, the social environment is relatively stable. Erxianan has been in close contact with the government since its establishment, especially in the period of the Republic of China. Erxianan has a great number of talented people, large palaces and many believers. The literati often gather here and increase their influence. The abundant economic strength of the temple laid the material foundation for the second immortal temple to preach the precepts. The economic sources of Erxianan are various, the main way is to rely on the field property to obtain income, and the income from the flower meeting is another important source. In 1931, 27 precepts and 115 precepts were recorded. The precepts of the precepts are Sichuan origin, mostly worshiping characters, auxiliary precepts show the characteristics of younger. The disciples came from 5 provinces, Sichuan was the most, Yunnan was the second; belonging to Longmen school, Huashan school, Longmen school was the majority; there were 84 temple temples in 36 counties of 4 provinces. It provides valuable first-hand information for the study of the development of Quanzhen Taoism in Southwest China and the distribution of Quanzhen Taoist temple in the late Republic of China. In nearly 60 years, Chengdu Erxianan preached the precepts for more than 60 periods, which had an important influence on the development of Taoism. Precepts trained a large number of Taoist talents and profoundly influenced the pattern of Taoist belief in Southwest China. In a word, the precepts of Erxianan strengthen the power of Quanzhen Tao, which is an important page in the history of Quanzhen Dao.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類(lèi)號(hào)】：B956.3;K25
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