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題 名 | 北宋時期兩浙的彌陀信仰=The Amitabha Faith in the Two-Che Area druing the Northern Sung |
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作 者 | 黃啟江; | 書刊名 | 故宮學術季刊 |
卷 期 | 14:1 民85.秋 |
頁 次 | 頁1-38+左1-3 |
分類號 | 221.34 |
關鍵詞 | 阿彌陀佛; 彌陀信仰; 多樣性; 神秘經驗; 念佛; 權教; 淨土; 小乘; 天臺淨土十疑論; 唯心淨土,自性彌陀; 幻觀; A-mi-t'o fo; Amitabhn faith; Diversity; Mystical experience; Nien-fo; Provisional teaching; Pure land; Small vehicle; T'ien-t'ai ching'-t'u shih-i-lun; Wei-hsin ching-t'u tzu-hsing mi-t'o; Vision; |
語 文 | 中文(Chinese) |
中文摘要 | 本文分六部分,引言首揭彌陀信仰之重要性及本文要旨。指出彌陀信仰入宋之後 形成佛教之主流信仰,係因兩浙地區僧俗集體合作努力,從理論、實踐上鼓吹彌陀信仰,而 使其廣泛流傳之故。其次述宋以前彌陀信仰之大略,說明當時彌陀信仰者分散於山西、浙江 少數城市,實踐信仰方式亦因人因地而有不同:或鑄像,或念經,或祇稱念佛名,各有所重 。至宋方漸一致化。第三部分詳論宋代彌陀信仰方式。首先表列兩浙地區從事淨業之名僧及 其影響,其次說明此輩僧侶集體、積極且更有系統提倡「西方觀」之作法,指出名僧如天台 知禮(九六0-一0二八)、慈雲遵式(九六七-一0三二)及其弟子,並淨土、禪、律各 宗僧侶,多提倡彌陀淨土。第四部分討論士大夫參預淨土結社,協助提倡彌陀信仰之狀況, 詳述杭州、明州、台州等地之名宦如王欽若(九六二-一0二五)、胡宿(九九六-一0六 七)、章得象(九七八-一0四八)、沈遘、趙抃、晁說之(一0五九-一一二九)、陳瓘 (一0五七-一一二二)等人,對彌陀信仰之貢獻。第五部分討論宋代彌陀信仰之理論,指 出智者(天台淨土十疑論)、及東晉慧遠結蓮社的影響。宋代淨土論者,不論僧俗,都大力 鼓吹「唯心淨土、自性彌陀」之說,反對儒家、禪徒貶其為小乘、權教。結論部分說明北宋 晚期居士多結社普勸淨業,領導彌陀信仰,加上禪僧如真歇清了(一0九0-一一五一)等 亦為之鼓吹,使彌陀淨土信仰流傳至南宋而不衰。 |
英文摘要 | The Amitabha faith, or the worship of A-mi-t'o fo, is a vital element in Chinese Buddhism. Most Buddhist schools, especially the pure Land and the T'ien-t'ai Buddhism, promoted the worship of the Buddha Amitabha. It appealed to both the elite and lay Buddhists from the Eastern Chin to the T'ang and became very popular with a wider group of people during the Sung. The growth of its popularity in pre-Sung time seems obvious: Pure Land masters such as Tao-chu (526-645) and Shan-tao (613-681) and T'ien-t'ai patriarchs such as Chih-i (538-597) had laid the groundwork. Its evolution into a main-stream religious faith in the Sung, however, has received little attention. This article examines the growth of the Amitabha faith in the Sung. It argues that, from the outset of the Sung, the monks and the elite in the Two-Che area made a collective and conscious effort to promote this faith. They did so vigorously in both theory and practice, helping expand the scale and magnitude of its influences. The article consists of five sections in addition to the introduction out-lined above. The second section begings with a survey of the Amitabha faith before the Sung. Evidences of pre-Sung worship indicate that the clerics, patrons, and devotees practicing this faith were scattered about a few cities in the present-day Shansi and Chekiang. Their practice varied according to place and the individual involved, with some focusing on the worship and making of images and others concentrating on the wor recitation of the Amitabha sutra or Amitabha's name, especially when death approached. The lack or uniformity in practice may have been a result of varied cultural traditions in different locales, which was coupled with the not-too-well developed soteriolongical system of the faith. Regardless, this section tries to link the ramifications of the faith to show a more composite form of practice, which was to appear in the Sung. The third section of this article discusses in detail the Amitabha faith in the Sung. It tabulates a score of Buddhist masters, largely from the T'ien-t'ai School in the Two-Che area, and delineates their practices and the scale of their influences. It calls attention to the collective and conscious effort they made to promote the faith. It also shows that the majority of these masters followed a new and more coherent pattern of practice. In the early Sung, T'ien-t'ai monks, suchas Chih-li (960-1028) , Tsun-shih (964-1032), their disciples, and Pure Land monks were among the most active practitioners of the faity. As times went on, some Ch'an and Vinaya (Lu) monks followed suit. However, toward the end of Northern Sung, T'ien-t'ai monks, as represented by Chung-li (1014-1146) and his disciples, played the leading role in enhancing and spreading the faith. The fourth section of this article takes into account the elite involvement in the Buddhist communities and treats it as an important factor that facilitated the popularization of the Amitabha faith. It identifies Sung scholar officials who wittingly or unwittingly promoted the faith. It outlines how their official functions in the Two-Che areas helped the clergy to further spread the faith. Noted elites were mostly the prefects of Hangchou, Mingchou, and T'aichou. Outstanding examples were Wang Ch'in-jo (962-1025), Hu Su (996-1067), Chang Te-hsiang, (978-1048), Shen Kou, Chao Pien, Ch'ao Yueh-chih (1059-1129), Ch'en Huan (1057-1122), and so forth. The fifth section deals with the prevailing theory of the Amitabha faith known in the Sung. It points out the impact of Chih-i's T'ien-t'ai Ching-t'u shih-i-lun, on the basis of which Northern Sung practitioners formulated their theory and practices. Along with this text, historical precedents established by Hui-yuan's and others' Pure Land societies also inspired some clerics and lay devotees to championg the faith. They wrote books and treaties in various forms to advocate the idea of the Amitabha Pure Land being an epitome of all pure lands. Using slogans like "Mind-only Pure Land and Self-Nature Amitabha" (wri-hsin ching-t'u, tzu-hsing mi-t'o), they countered their antagonists from both Confucian and Ch'an camps. They stressed that the Amitabha Pure Land is the perfect vehicle and true teaching and should not be relegated to the level of small vehicle and provisional teaching. This section discusses the arguments made by leading monks like Tsun-shin and Yuan Chao (1048-1116). It also underscores the position and arguments of fervent elites including Yang Chieh, Wang Ku, Ch'ao Yueh-chih, Ch'en Huan, Wang Jih-hsiu. The sixth section concludes this article by dealing with the impact of the Amitabha faith in the Two-Che area toward the end of the Northern Sung. It emphasizes the role that lay devotees played in their involvement with Buddhist communities. They actively organized Pure Land Societies, led the practice of nienfo previously directed by the clerics, and spoke or wrote in defense of their practice of the faith. Eminent Ch'an monks, such as Chen-hsieh Ch'ing-liao (1090-1151), also rendered their help. Their work kept the long Amitabha tradition in the Two-Che area growing well into the Southern Sung. |
本系統中英文摘要資訊取自各篇刊載內容。