本文關(guān)鍵詞：渤海宗教信仰研究　出處：《東北師范大學(xué)》2017年博士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 渤海 薩滿教 佛教 儒學(xué) 道教

【摘要】：渤海國(guó)是中國(guó)古代東北地區(qū)隸屬于唐王朝的少數(shù)民族地方政權(quán),以粟末梲棬人為主體建立。唐武后圣歷元年(公元698年),粟末梲棬的杰出首領(lǐng)大祚榮率其族眾“據(jù)東牟山,筑城以居之”,建立震國(guó)。唐玄宗開元二年(公元714年),唐使崔忻于黃金山陰鑿兩井并刻石題名“永為記驗(yàn)”,這成為唐朝冊(cè)封大祚榮的歷史信物,也是渤海國(guó)與中唐確立臣屬關(guān)系的見證。從此以后,一個(gè)模仿唐朝典章制度建立起來的“海東盛國(guó)”走上了歷史的舞臺(tái)。從高王大祚榮建立震國(guó),到后唐明宗天城元年(公元926年)契丹攻滅渤海為止,傳國(guó)十五世,歷時(shí)229年。在這二百多年的歷史過程中,渤海統(tǒng)治者梲棬人在繼承本民族文化傳統(tǒng)的基礎(chǔ)上,實(shí)行了開放性的文化政策,努力學(xué)習(xí)唐王朝代表的先進(jìn)中原文化并結(jié)合自己的實(shí)際情況加以吸收。在這一過程中,宗教始終伴其左右,除了本民族固有宗教——薩滿教之外,在與唐朝的密切接觸中陸續(xù)接納了佛教、儒學(xué)與道教。本文共分五部分內(nèi)容:第一部分是引言,首先是以國(guó)內(nèi)外研究現(xiàn)狀為內(nèi)容的本課題研究的學(xué)術(shù)史回顧;其次梳理了渤海薩滿教、佛教、儒與道方面的研究成果作為文獻(xiàn)綜述;最后對(duì)于本文提到的相關(guān)概念的內(nèi)涵與外延作出界定;第二部分是渤海的薩滿教,首先分析了薩滿教產(chǎn)生的背景、特點(diǎn)、被渤海人接納的原因;其次梳理了肅慎族系薩滿教發(fā)展的歷史進(jìn)程,并指出渤海薩滿教是作為勿吉、梲棬與女真薩滿教的中間環(huán)節(jié)存在;再次,對(duì)于渤海薩滿教的崇拜對(duì)象從自然崇拜、祖先崇拜、圖騰崇拜幾方面入手,以渤海先民及后裔的生活習(xí)俗、典籍記載和考古發(fā)現(xiàn)為內(nèi)容進(jìn)行分類;然后對(duì)薩滿教的宗教儀式從薩滿職能、法器、主要活動(dòng)三方面分析;最后探討了薩滿教在渤海的信仰分布區(qū)域和對(duì)社會(huì)生活的影響;第三部分是渤海的佛教,首先介紹了佛教在中原的發(fā)展及傳入渤海的概況;其次梳理了佛教在渤海的流傳情況,包括佛教的發(fā)展階段、佛教的流派、僧侶階層在社會(huì)中起到的作用和佛教的特點(diǎn)與歷史功能;再次,概括了渤海與唐朝、日本的佛教交流;最后整理了渤海的佛教遺存包括佛寺遺址、佛像、佛塔等;第四部分是渤海的儒與道,首先把儒學(xué)認(rèn)定為具有宗教性質(zhì)的信仰;然后討論了儒學(xué)在渤海的發(fā)展情況,對(duì)社會(huì)生活、對(duì)政治生活的影響;最后,關(guān)于道教的內(nèi)容主要有渤海道教的傳入和渤海人信奉道教的具體表現(xiàn);第五部分是結(jié)論,對(duì)于渤海的宗教信仰進(jìn)行總結(jié),通過分析得出渤海宗教文化凝結(jié)著封建鼎盛時(shí)代高度發(fā)達(dá)的唐文化特色,盡管也受到其他民族的影響并具備自身的風(fēng)格,但總的來說,仍是唐文化的組成部分的結(jié)論。
[Abstract]:Bohai is a minority local regime in the northeast of China belonging to the Tang Dynasty. It was established as the main body. The first year of the holy calendar after Tang Wu (AD 698). The illustrious leader Dazuo Rong led his family "according to Dongmushan, built to live in the city", the establishment of the State of shock. Tang Xuanzong Kaiyuan two years (AD 714). Tang made Cui Xin chisel two wells in Jinshan Yin and inscribe the inscription "Forever for memory", which became the historical monument of the Tang Dynasty's canonization and glory, as well as the witness of the establishment of the relationship between the state of Bohai and the mid-Tang Dynasty. An imitation of the Tang Dynasty established the system of "Haidong Sheng country" on the stage of history. From Gao Wang Dazuo Rong to the first year of the Tang Dynasty Emperor Tiancheng (926 AD), Qidan attacked and destroyed the Bohai Sea. Chuanguo 15 lasted for 221 years. In the 200 years of history, Bohai rulers carried out an open cultural policy on the basis of inheriting the cultural tradition of their own people. He studied the advanced Central Plains culture represented by Tang Dynasty and absorbed it according to his own actual situation. In this process, religion was always around, except Shamanism, the inherent religion of this nation. In the close contact with Tang Dynasty, Buddhism, Confucianism and Taoism have been accepted one after another. This paper is divided into five parts: the first part is the introduction, the first part is a review of the academic history of this subject, which is based on the current research situation at home and abroad; Secondly, the research results of Shamanism, Buddhism, Confucianism and Taoism in Bohai Sea are summarized as literature review. Finally, the connotation and extension of the related concepts mentioned in this paper are defined. The second part is the Shamanism in the Bohai Sea. Firstly, it analyzes the background and characteristics of Shamanism and the reasons why it was accepted by the Bohai people. Secondly, it combs the historical process of Shamanism development of Sushen clan, and points out that the shamanism of Bohai Sea exists in the middle link of Shamanism as Maoji, impallment and Nuzhen Shamanism. Thirdly, the objects of Shamanism worship in Bohai Sea are classified from the aspects of natural worship, ancestor worship and totem worship, with the living customs, records and archaeological discoveries of the ancestors and descendants of Bohai Sea as the content. Then, the religious rites of Shamanism are analyzed from three aspects: Shaman's function, legal instruments and main activities. Finally, it discusses the distribution of Shamanism in the Bohai Sea and its influence on social life. The third part is the Buddhism of the Bohai Sea. Firstly, it introduces the development of Buddhism in the Central Plains and its introduction to the Bohai Sea. Secondly, the spread of Buddhism in the Bohai Sea, including the development stage of Buddhism, the school of Buddhism, the role of monks in society and the characteristics and historical functions of Buddhism; Thirdly, it summarizes the Buddhist exchanges between the Bohai Sea and the Tang Dynasty and Japan. Finally, the Buddhist remains of the Bohai Sea including Buddhist temple sites, Buddhist statues, pagodas and so on; The 4th part is the Confucianism and Taoism of the Bohai Sea. Firstly, Confucianism is regarded as a religious belief. Then it discusses the development of Confucianism in the Bohai Sea, the impact on social life and political life; Finally, the content of Taoism mainly includes the introduction of Bohai-Taoism and the concrete manifestation of Bohai-people 's belief in Taoism. The 5th part is the conclusion, summarizes the religious belief of the Bohai Sea, and draws the conclusion that the religious culture of the Bohai Sea condenses the highly developed characteristics of the Tang culture during the feudal heyday. Although it is influenced by other nationalities and has its own style, it is still an integral part of Tang culture.
【學(xué)位授予單位】：東北師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2017
【分類號(hào)】：K28
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本文編號(hào)：1381985