十七世紀(jì)至十八世紀(jì)中華佛教對越南佛教的影響
發(fā)布時間：2019-05-29 09:35
【摘要】：佛教以平等、慈悲為主要精神,容易融入世界上不同國家和地區(qū)的信仰文化。隨即影響傳入地的社會生活,為該地諸多方面發(fā)展提供文化動力。越中兩國之間文化交往關(guān)系源遠(yuǎn)流長,佛教是兩國文化交流的主要內(nèi)容之一。越南佛教在思想、傳承、修習(xí)、行持、禮儀、祭祀、建筑等方面都受到中國佛教深刻的影響,同時也形成了自身的特色,開創(chuàng)了具有民族文化色彩的哲學(xué)思想和行持方式,其中發(fā)源于陳朝時期的竹林禪派秉持的入世精神、居塵樂道思想最為突出。中華佛教不同時期對越南佛教影響深遠(yuǎn),本研究只限于十七世紀(jì)至十八世紀(jì)這一階段。本研究主要探討和研究該階段中華佛教對越南佛教產(chǎn)生了怎樣的影響,并歸納和總結(jié)越南佛教在此階段形成了哪些特點。十七、十八世紀(jì),越南和中國的政治形勢嚴(yán)峻,政權(quán)更替,戰(zhàn)火不斷,社會動蕩,民不聊生。一方面,許多中國高僧跟隨商船來到越南弘揚(yáng)佛法,將中國傳統(tǒng)禪派思想傳入越南,為越南佛教快速發(fā)展帶來了前所未有的機(jī)遇,并對越南文學(xué)、歌謠、俗語等文學(xué)形式、日常語言、社會道德價值、舞臺藝術(shù)、建筑、雕刻等藝術(shù)形式,以及風(fēng)俗習(xí)慣產(chǎn)生影響。另一方面,盡管越南疆域不斷擴(kuò)大,但戰(zhàn)爭給民眾帶來了巨大的心靈創(chuàng)傷,也為佛教發(fā)展提供了土壤。此時,最有越南特色的禪派——竹林禪派的偉大復(fù)興,在與中國臨濟(jì)、曹洞兩大禪派一起互動發(fā)展。雖然受到中華佛教的極大影響,但是越南佛教沒有完全失去自已的特色,如:禪凈雙修、融合各禪派、三教同源、入世精神等。十七至十八世紀(jì),來越南的中國禪師以其無私奉獻(xiàn)的品行和淵博深厚的佛學(xué)造詣,完全征服了阮主、鄭主,為以后中國來越南弘法的禪師鋪好了道路。在這一時期,很多中國禪師應(yīng)邀來到塘中的京都順化給宮中官臣及子弟講授佛法、舉行戒壇、組織修習(xí),還推動了諸多雄偉狀麗佛寺的建設(shè)。等�？梢钥隙ǖ氖�,中國禪師對越南佛教的影響不僅局限于十七世紀(jì)至十八世紀(jì)而直到如今,還延伸到當(dāng)下�，F(xiàn)在越南大部分寺院、道場仍然帶有中華佛教的建筑特色,其名稱仍然帶有漢語或者是漢喃字,寺院、道場里僧尼的生活依然保留了之前的景象。雖然越南佛教發(fā)展受到中國佛教的深刻影響,但其也在不同歷史階段的發(fā)展過程中形成了自身各異的特色,每一階段與一個宗派的興衰緊密相關(guān)。十七世紀(jì)至十八世紀(jì),越南佛教界呈現(xiàn)出源自中國的臨濟(jì)、曹洞兩大禪派,和生于本土的安子竹林禪派,三大禪派相互交融、共同發(fā)展的景象,成為越南佛教史上最有代表性的階段。在三大禪派深入交融的基礎(chǔ)之上,越南塘中了觀禪派就是結(jié)合中華臨濟(jì)禪派和中華曹洞禪派的精華而成,越南塘外的蓮宗禪派是中華臨濟(jì)禪派和越南安子竹林禪派的結(jié)合。這就成為十七、十八世紀(jì)越中兩國佛教文化相互交融的典型依據(jù)。
[Abstract]:Buddhism takes equality and compassion as the main spirit and is easy to integrate into the belief culture of different countries and regions in the world. Then affect the social life of the place of transmission, for the development of many aspects of the place to provide cultural impetus. The relationship of cultural exchanges between Vietnam and China has a long history, and Buddhism is one of the main contents of cultural exchanges between the two countries. Vietnamese Buddhism has been deeply influenced by Chinese Buddhism in terms of thought, inheritance, practice, etiquette, sacrifice, architecture and so on. At the same time, it has formed its own characteristics and created a philosophical thought and way of holding with the color of national culture. Among them, the Zhulin Zen School, which originated in the Chen Dynasty, adheres to the spirit of China's entry into WTO, and the thought of living in the dust and music is the most prominent. Chinese Buddhism has a profound influence on Vietnamese Buddhism in different periods, and this study is limited to the stage from the 17th century to the eighteenth century. This study mainly discusses and studies the influence of Chinese Buddhism on Vietnamese Buddhism in this stage, and sums up and summarizes the characteristics of Vietnamese Buddhism in this stage. In the 17th and 18th centuries, the political situation in Vietnam and China was grim, regime change, constant war, social unrest, and the people were in dire straits. On the one hand, many Chinese monks followed merchant ships to Vietnam to carry forward Buddhist Dharma and introduced Chinese traditional Zen ideas into Vietnam, bringing unprecedented opportunities for the rapid development of Vietnamese Buddhism, and for Vietnamese literature, ballads, idioms and other literary forms. Daily language, social moral values, stage art, architecture, sculpture and other artistic forms, as well as customs and habits have an impact. On the other hand, although Vietnam's territory continues to expand, the war has brought great spiritual trauma to the people and provided the soil for the development of Buddhism. At this time, the great rejuvenation of the Zen School of Bamboo Forest, the most Vietnamese Zen School, is interacting with the two Zen schools of Linji and Cao Dong in China. Although it is greatly influenced by Chinese Buddhism, Vietnamese Buddhism has not completely lost its own characteristics, such as: Zen pure double practice, integration of Zen schools, three religions of the same origin, the spirit of China's entry into WTO, and so on. From the 17th to the 18th century, the Chinese Zen master who came to Vietnam, with his selfless dedication and profound Buddhist attainments, completely conquered Master Nguyen and Master Zheng, and laid the way for the Zen master who came to Vietnam to spread Dharma in the future. During this period, many Chinese Zen masters were invited to Kyoto Shunhua in Tangzhong to teach Dharma to the officials and children of the palace, to hold an altar, to organize practice, and to promote the construction of many majestic and beautiful Buddhist temples. Etc. To be sure, the influence of Chinese Zen masters on Vietnamese Buddhism was not only limited to the 17th and 18th centuries, but also extended to the present. At present, most monasteries in Vietnam still have the architectural characteristics of Chinese Buddhism, and their names are still with Chinese or Chinese characters. The life of monks and nuns in the Taoist monasteries still retains the previous scene. Although the development of Vietnamese Buddhism is deeply influenced by Chinese Buddhism, it also forms its own different characteristics in the process of development in different historical stages, each stage is closely related to the rise and fall of a sectarian. From the 17th century to the 18th century, the Vietnamese Buddhist circles showed the scene of the two Zen schools originated in China, Cao Dong, and Anzi Zhulin Zen School, which was born in China, and the three Zen schools mingled with each other and developed together. It has become the most representative stage in the history of Vietnamese Buddhism. On the basis of the deep blending of the three Zen schools, the Guanchen School in Tong, Vietnam, is a combination of the essence of the Chinese Linji Zen School and the Chinese Cao Dong Zen School. The Lianzong Zen School outside the Tong of Vietnam is the combination of the Chinese Linji Zen School and the Vietnamese Anzi Bamboo Forest Zen School. This became the typical basis for the blending of Buddhist cultures between Vietnam and China in the 17 th and 18 th centuries.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2016
【分類號】：B949
本文編號：2487833
[Abstract]:Buddhism takes equality and compassion as the main spirit and is easy to integrate into the belief culture of different countries and regions in the world. Then affect the social life of the place of transmission, for the development of many aspects of the place to provide cultural impetus. The relationship of cultural exchanges between Vietnam and China has a long history, and Buddhism is one of the main contents of cultural exchanges between the two countries. Vietnamese Buddhism has been deeply influenced by Chinese Buddhism in terms of thought, inheritance, practice, etiquette, sacrifice, architecture and so on. At the same time, it has formed its own characteristics and created a philosophical thought and way of holding with the color of national culture. Among them, the Zhulin Zen School, which originated in the Chen Dynasty, adheres to the spirit of China's entry into WTO, and the thought of living in the dust and music is the most prominent. Chinese Buddhism has a profound influence on Vietnamese Buddhism in different periods, and this study is limited to the stage from the 17th century to the eighteenth century. This study mainly discusses and studies the influence of Chinese Buddhism on Vietnamese Buddhism in this stage, and sums up and summarizes the characteristics of Vietnamese Buddhism in this stage. In the 17th and 18th centuries, the political situation in Vietnam and China was grim, regime change, constant war, social unrest, and the people were in dire straits. On the one hand, many Chinese monks followed merchant ships to Vietnam to carry forward Buddhist Dharma and introduced Chinese traditional Zen ideas into Vietnam, bringing unprecedented opportunities for the rapid development of Vietnamese Buddhism, and for Vietnamese literature, ballads, idioms and other literary forms. Daily language, social moral values, stage art, architecture, sculpture and other artistic forms, as well as customs and habits have an impact. On the other hand, although Vietnam's territory continues to expand, the war has brought great spiritual trauma to the people and provided the soil for the development of Buddhism. At this time, the great rejuvenation of the Zen School of Bamboo Forest, the most Vietnamese Zen School, is interacting with the two Zen schools of Linji and Cao Dong in China. Although it is greatly influenced by Chinese Buddhism, Vietnamese Buddhism has not completely lost its own characteristics, such as: Zen pure double practice, integration of Zen schools, three religions of the same origin, the spirit of China's entry into WTO, and so on. From the 17th to the 18th century, the Chinese Zen master who came to Vietnam, with his selfless dedication and profound Buddhist attainments, completely conquered Master Nguyen and Master Zheng, and laid the way for the Zen master who came to Vietnam to spread Dharma in the future. During this period, many Chinese Zen masters were invited to Kyoto Shunhua in Tangzhong to teach Dharma to the officials and children of the palace, to hold an altar, to organize practice, and to promote the construction of many majestic and beautiful Buddhist temples. Etc. To be sure, the influence of Chinese Zen masters on Vietnamese Buddhism was not only limited to the 17th and 18th centuries, but also extended to the present. At present, most monasteries in Vietnam still have the architectural characteristics of Chinese Buddhism, and their names are still with Chinese or Chinese characters. The life of monks and nuns in the Taoist monasteries still retains the previous scene. Although the development of Vietnamese Buddhism is deeply influenced by Chinese Buddhism, it also forms its own different characteristics in the process of development in different historical stages, each stage is closely related to the rise and fall of a sectarian. From the 17th century to the 18th century, the Vietnamese Buddhist circles showed the scene of the two Zen schools originated in China, Cao Dong, and Anzi Zhulin Zen School, which was born in China, and the three Zen schools mingled with each other and developed together. It has become the most representative stage in the history of Vietnamese Buddhism. On the basis of the deep blending of the three Zen schools, the Guanchen School in Tong, Vietnam, is a combination of the essence of the Chinese Linji Zen School and the Chinese Cao Dong Zen School. The Lianzong Zen School outside the Tong of Vietnam is the combination of the Chinese Linji Zen School and the Vietnamese Anzi Bamboo Forest Zen School. This became the typical basis for the blending of Buddhist cultures between Vietnam and China in the 17 th and 18 th centuries.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2016
【分類號】：B949
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