|
|
|
 |
|
|
|
|
| Author |
曹仕邦 (著)=Tso, Sze-bong (au.)
|
|---|
| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
|
|---|
| Volume | n.6 |
|---|
| Date | 1993.06 |
|---|
| Pages | 55 - 71 |
|---|
| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
|---|
| Publisher Url |
http://www.chibs.edu.tw/publication_tw.php?id=12
|
|---|
| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
|---|
| Content type | 期刊論文=Journal Article |
|---|
| Language | 中文=Chinese; 英文=English |
|---|
| Keyword | 中國佛教; 佛教戒律; 戒律=Precepts=Vinaya=Sila; 文化背景; 持戒; 中印差異; 大小乘矛盾; 儒學; 天朝大國; 律師; 制戒背景; 官府干涉; 寺院 |
|---|
| Abstract | 佛教戒律傳入華夏後所以終於消沈而為百丈清規所取代
者，其原因約有如下六點：第一. 中國沙門自視為大乘佛教
中人，心中瞧不起僧團要自己遵守的小乘佛教底戒律. 第二
，歷來大部分中國沙門--尤其律師--是沒到過印度或西域
的. 當一位律師要向寺眾講解戒律，或一位沙門想切實遵行
戒規之時，緣於他們不了解制訂戒律所依的印度生活和文化
背景，於是講律的律師既不能講個明白，而有意守戒的沙門
也困惑於戒規中的某些原則，這樣，他們持守之時便發生困
難. 第三. 古時中國寺院對前來出家的人--尤其兒童--是先
問其人曾讀書否? 若未讀過書，則寺院先授儒書，再教佛典
. 因此中土沙門都受過儒學薰陶. 於是他們的思想中有強烈
的華夏傳統觀念. 在帝王時代的中國人自視為「天朝大國」
之民，對外來事物多少有排斥心理，因此沙門也不願意完全
過西方的寺院生活. 加上古時戒律與僧制並行，僧制的實施
鼓勵了沙門對戒律的微妙抗拒心理. 第四. 基於二與三的原
因，中土沙門守戒之時往往「以意為之」，不肯切實遵從戒
規條文所示，如本文所引北周釋靜藹與隋朝釋靈裕的故事，
可為其例. 第五. 華夏沙門之有眼光者發現了上述諸問題，
其中有些人便躬自跋涉往天竺求法，要親睹西方寺院如何在
日常生活中實踐戒規. 這些人中，唐代的義淨三藏貢獻最
大. 淨公不特接引過一些禹域律師到西方學習，更就自己所
見的印度和東南亞諸佛教國的寺院日常生活底規矩，寫成《
南海寄歸內法傳》，以備中國僧伽作為依律過寺院生活的參
考. 孰知其書傳入此土後，使華人明白了戒律原來僅合適
熱帶地區的生活，反而促成了戒律的消沈! 第六. 在印度的
佛教國家中，政府絕不干預僧團事務，沙門犯戒由寺院以戒
律處分. 而在中國，政府以王法管治僧尼. 南北朝時期不論
在黃河流域或抑長江流域，其政府都兼以俗世法律或佛門戒
規來處分犯罪的出家人. 降至唐代，朝廷更依國法，道教戒
法和佛教的戒律，僧制編訂了「道僧格」，用正式立法方式
來管理佛道二教的教士. 在「道僧格」管理之下，倘使一位
唐僧觸犯了一條已編入「格」的戒律之時，他便會被政府控
告和以俗法處罰.
Since different Vinayas were introduced into
China, their rules were adopted by the Chinese
Buddhist establishments of different areas for
governing the conduct of monks and nuns from a long
period of 3rd Century to 10th Century A.D. In this
long period，eminent Buddhist clerics who practised
the Vinaya rules very faithfully are being recorded
in the monastic histories. Unfortunately，Buddhist
disciplinary tradition under the Vinaya was finally
declined and being replaced by the Po-chang Ch'ing
Kuei (百丈清規 or The Pure Rule by the Master of
Po-chang Shan) of Ch'an Buddhism.
Why the Vinaya would have been declined in
China? Except from the reasons given in the author's
paper "The Conflict Between Vinaya and the Chinese
Monastic Rule：The Dilemma of Disciplinarian
Venerable Hung-i" that read in the last Conference,
he should like to give some other reasons:
Firstly，the Chinese clerics, whoever monks or
nuns, recognizing that they are "`Mahayanists` ",
but the Vinaya rules are derived from different
`Hinayana` Schools. Even though they were told to
observe the `Hinayana silas` by the Chinese Monastic
Order,they still felt contempt for the Vinaya in
their minds. Therefore，some of the clerics used
to say："The infernal flames will not cremate a wise
man，while the caldron containing boiled water in
the hell is not prepared for cooking a person who
has `Prajna` (wisdom)". Or，they were condemned as
"Some of them observing one single percept on
adultery say that they are free from sin，and do not
at all care for the study of the Vinaya rules".
Besides, the Chinese Buddhist hagiographies used to
tell that the monk-saints who strayed from Vinaya in
one hand，but performed their supernatural powers on
the other hand. The above-mentioned examples
indicating strongly the contemptuous attitude of the
Chinese `Mahayanist` clerics to the Vinaya.
Secondly，all the Vinaya rules are legislated
according to the Indian tropical environment，they
are not so suitable for the monastic life of a
nation in the Northern Temperate Zone like China.
Besides, in the long period that mentioned above,
most of Chinese clerics, especially the
disciplinarians, had never made their pilgrimage to
India. In these circumstances, a Chinese
disciplinarian would found it difficult to explain
why a certain rule should have to observe and how to
observe，when he sermoning the disciplinary rules.
For he did not really know the cultural and
enviromental background of the Vinaya. So，even a
cleric who desired to observe the rules would also
found his difficulty，as the instruction he received
from the disciplinarian was not clear.
Thirdly，in the same period，all the Chinese
cleric had already received a good Confucian |
|---|
| ISSN | 10177132 (P) |
|---|
| Hits | 1635 |
|---|
| Created date | 1998.07.22
|
|---|
| Modified date | 2017.06.15 |
|---|
 |
Best viewed with Chrome, Firefox, Safari(Mac) but not supported IE
|
|
|
