【摘要】：唐朝是佛教發(fā)展的黃金時(shí)代,而禪宗的成就尤其令人矚目,其中,百丈禪師以及他發(fā)動的叢林改革運(yùn)動是個(gè)重要的里程碑事件。本文試圖以這次叢林改革為線索,研究改革的時(shí)代背景以及各種觸因,尋找專制皇權(quán)對宗教改革所產(chǎn)生的反向動力,以及叢林改革為擺脫專制皇權(quán)所做的積極回應(yīng)。在論文的第一部分,筆者將分析帝國朝廷與佛教僧團(tuán)之間的復(fù)雜關(guān)系。當(dāng)?shù)蹏o予僧團(tuán)大量經(jīng)濟(jì)支持的同時(shí),它卻在政治上嚴(yán)厲地遏制和駕馭佛教,竭力取消其宗教自治權(quán)利。其經(jīng)濟(jì)支持形式包括:朝廷的直接或間接賞賜以及王公貴族的半/準(zhǔn)官方布施。它們構(gòu)成了寺院經(jīng)濟(jì)收入的主要來源。與此同時(shí),帝國的政治控制則體現(xiàn)為:制定嚴(yán)苛的法律;把持重要寺院職務(wù)的任免權(quán);限制出家程序和僧尼規(guī)模。而寺院過度官方化的惡果,就是“富寺窮僧”的現(xiàn)象以及僧尼生活的過度世俗化。論文的第二部分,筆者則側(cè)重于分析百丈改革的主要觸因和先決條件。隨著帝國在安史之亂以后調(diào)整其經(jīng)濟(jì)政策,官方寺院的經(jīng)濟(jì)狀況開始不斷惡化。與此同時(shí),百丈禪師卻利用禪宗悠久的農(nóng)禪傳統(tǒng)、帝國特殊的土地墾荒政策、禪宗教義的靈活演變以及禪宗僧人的高度流動性,迅速適應(yīng)了環(huán)境的變化,開辟了新的叢林道場。在論文的第三部分,筆者則以《古清規(guī)序》和《敕修百丈清規(guī)》為藍(lán)本,詳細(xì)分析了百丈改革的主要內(nèi)容和特征。這些叢林從建立之初就戒律嚴(yán)明,具有明確的組織管理和分工模式,同時(shí),普請法的實(shí)施促使農(nóng)禪并重的生活方式成為叢林改革的重大亮點(diǎn)。由于這些叢林地處偏遠(yuǎn),同時(shí),由于普請法保障了僧人的經(jīng)濟(jì)自足,因此叢林在實(shí)質(zhì)上具備了足夠的宗教自治權(quán)力。這促使叢林有效地排除了專制皇權(quán)的污染,讓僧人們的生活重新回歸到修行本位上來。與此同時(shí),伴隨著這種自治和修行宗旨,叢林的功能也發(fā)生了變化,它秉持著平等精神,在嚴(yán)格要求僧人言行的同時(shí),也充分保障僧人的基本生活需求。在論文的第四部分,筆者則分析了叢林改革所產(chǎn)生的各種影響。首先,由于經(jīng)濟(jì)、地理等諸多因素,在建立叢林道場以后,政治動蕩對寺院的沖擊力大為降低,這促使禪宗在武宗滅佛以后仍然能夠長盛不衰;其次,百丈清規(guī)促使寺院生活變得規(guī)范化和有序化,甚至因此受到后來的新儒家和新道教的推崇;第三,由于叢林堅(jiān)持修行本位,這迅速革除了官方寺院的種種積弊,重新塑造了佛教寺院的精神面貌;最后,百丈禪師提倡的節(jié)儉勤苦的倫理也對后世產(chǎn)生了深遠(yuǎn)的影響。在論文的末尾部分,筆者試圖在前文的基礎(chǔ)上得出更普遍化的結(jié)論。叢林改革的成功,不僅表明了宗教團(tuán)體在擺脫專制權(quán)力以后所具備的驚人潛力,也表明了經(jīng)濟(jì)獨(dú)立對宗教自治的重要性,同時(shí),任何卓越而成熟的宗教團(tuán)體與世俗權(quán)力和世俗生活之間都必然存在著張力,只有承受并跨越這種張力——即實(shí)現(xiàn)了政教分離原則——的宗教團(tuán)體才能真正對人類文明做出重要的貢獻(xiàn)。與此同時(shí),筆者也將佛教叢林的演變過程與歐洲基督教會的發(fā)展歷程進(jìn)行了粗略的對比研究。
[Abstract]:The Tang Dynasty is the golden age of Buddhism, and the achievements of Zen are particularly remarkable. Among them, Baizhang Zen Master and his jungle reform movement are important milestones. This paper attempts to take this jungle reform as a clue, to study the background of the reform and various triggers, and to find out the anti-religious effects of autocratic imperial power. In the first part of this paper, the author will analyze the complex relationship between the imperial court and the Buddhist monastery. While the empire gave the monastery a large amount of economic support, it politically severely curbed and controlled Buddhism and tried to abolish its right to religious autonomy. The forms of economic support included direct or indirect rewards from the court and semi-official or quasi-official donations from the nobles and princes, which constituted the main source of monastery income. The second part of the paper focuses on the analysis of the main causes and prerequisites for the reform of the Baizhang monastery. As the Empire adjusted its economic policy after the Anshi Rebellion, the economic situation of the official monastery began to deteriorate. In the third part of the paper, the author makes a detailed analysis based on the ancient Qing Rules and the ancient Qing Rules. The main contents and characteristics of the reform are as follows: the jungles were strictly disciplined from the beginning of their establishment, with a clear pattern of organization, management and division of labor. At the same time, the implementation of the universal application law has made the life style of both peasants and Zen become a major highlight of the reform of the jungles. So the jungle has enough power of religious autonomy in essence, which urges the jungle to effectively eliminate the pollution of autocratic imperial power and return the life of monks to the standard of practice. In the fourth part of the paper, the author analyzes the various impacts of the jungle reform. Firstly, due to economic, geographical and other factors, the impact of political turmoil on the monasteries has been greatly reduced after the establishment of the jungle pavilion, which prompted Zen to remain after the extermination of Buddhism by the Wu sect. However, it can survive forever; secondly, the rules of the Qing Dynasty promoted the standardization and orderliness of monastery life, which was even respected by Neo-Confucianism and Neo-Taoism; thirdly, because the jungle adhered to the standard of practice, this quickly removed all kinds of abuses of official monasteries, and reshaped the spiritual outlook of Buddhist monasteries; finally, the Buddhist monk advocated it. At the end of the paper, the author tries to draw a more general conclusion on the basis of the previous paper. The success of the jungle reform not only demonstrates the astonishing potential of religious groups after shaking off autocratic power, but also demonstrates the importance of economic independence to religious autonomy. At the same time, there must be a tension between any outstanding and mature religious group and secular power and secular life. Only by bearing and surmounting this tension, that is, realizing the principle of separation of religion from politics, can religious groups really make important contributions to human civilization. A comparative study of the development of the Christian Church in Europe is made.
【學(xué)位授予單位】：西南政法大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2015
【分類號】：B946.5

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