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太子晃與文成帝 -- 英年早逝的天才父子政治家大力推廣佛教於北魏的功勳及其政治目的=Crown Prince Huang and Emperor Wen-ch'eng--A Study on the Promulgation of Buddhism in the Northern Wei Dynasty by these Young-died Royal Father and Son Genius Statesmen and |
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| 著者 |
曹仕邦 (著)=Tso, Sze-bong (au.)
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.9 |
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| 出版年月日 | 1996.07 |
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| ページ | 99 - 122 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese; 英文=English |
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| キーワード | 胡族少數統治=Barbarian minority rule; 釋曇曜=Ven. T'an-yao; 僧祇戶=Sangha; 佛圖戶=Buddha Houselds |
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| 抄録 | 治中國佛教史或魏晉南北朝史的學人們都知道北魏佛教所以大盛，緣於釋曇曜在獻文帝之世奏請設立「僧祗戶」和「佛圖戶」，後者提供了替寺院耕作與灑掃的人力，俾僧尼能過安定生活；前者則提供慈濟資源，俾遇上災荒之時寺院能向民眾施賑。曜公這兩項大手筆的企業性經營，依本文的研究，其實背後是太子拓跋晃與文成帝獻文帝的祖父和父親的鴻圖遠略. 這兩位英年早逝的天才政治家有意通過佛教來幫助少數的鮮卑人有效地統治多數漢人，用以鞏固北魏的異族政權，因此設計大力推廣釋迦遺教於黃河流域，曇曜不過是他們父子的工程師和執行人。 即如曜公在文成帝時所開鑿的著名雲崗石窟，其實此舉亦帶有強烈的政治目的，並非專為佛教而建設。（作者按︰本文原屬仕邦於民國七十九年～八十年度繳交本所的研究專題《三武毀佛期間中國沙門的潛跡避禍與復教》中的一章，今稍作改寫以應本學報邀稿。）
Since Emperor T'ai-wu(太武帝, R.424 ~ 452) of th orthen Wei(北魏)Dynasty conquored the entire Yell iver Valley in 439, half of China Proper was under he barbarian rule of the T'o-pa(拓跋)people, a brch f the Tartar tribe of Hsien-pei(鮮卑). As Crown Pnce 'o-pa Huang(拓跋晃, 428 ~ ~451), son of the Emperors genius stateman, he discovered a fact that their mpire was established on a foundation of military inority rule. For the population of the Tartar ribe was much less than that of the Chinese people hom were being ruled by the T'o-pa. Therefore, how o maintain a huge empire under minority rule ffectively when he succeeded to the throne in the uture became a great problem to him. As Buddhism was wery popular among the Chinese people in the Yellow River Valley, Crown Prince Huang ought help from this religion. For he observed that raditionally the Chinese people seeing themselves s the people of a Celestial Dynasty and felt contempt or the barbarians. Now, even though Buddhism is a oreign religion from India, but the Chinese accepted er as their own religion and taken refugee to the uddha. Regardless the late Buddha(463? ~ 383? B.C), ounder of this religion, is in fact a foreigner, othing differed from that of the other 'barbarians'. As the Chinese had already accepted Buddha the oreigner as their spirtual religious leader, herefore, it would be psychologically more easy for hem to accept the fact that they themselves had long een ruling by the barbarian monarch. In this ituation, Crown Prince Huang not only taken refugee o the Buddha as a layman in his age of thirteen or ourteen, but also he established a close personal irendship with Ven. T'an-yao(曇曜, ca. 446 ~ ~470),an nterprising Chinese Buddhist monk. Then,Crown rince Huang discussed with T'an-yao for planning a roject of encouraging more Chinese people to become uddhists. Unfortunately, Emperor T'ai-wu's persecution that upressing the Buddhists arose in 446. Crown Prince uang did his best to protect the Buddhist clerics, specially Ven. T'an-yao. For he considered that the uddhist monks and nuns were very helpful for running is minority rule when he was throned. After Crown Prince Huang passed away in 451 and mperor T'ai-wu also being murdered in 452,Emperor en-ch'eng(文成帝440 ~ 465,R.452 ~ 465),son of the crown rince, succeeded to his royal grand father's throne n his age of twelve. Like his royal fater,Emperor en-ch'eng was also a genius stateman. Both the mportant Chinese historians Wei Shou(魏收, 506 ~ 572) nd Ssu-man Kuang(司馬光, 1019 ~ 1086)recognized in heir works that the foundation for the Northern Wei ynasty to enjoy a long lasting reign of 148 years as strengthened in the hand of this emperor. After mperor Wen-ch'eng was throned, he issued a decreed o restore Buddhism, and Ven. T'an-yao was appointed a-man T'ung(沙門統)or Controller of the Buddhist ramanas soonly after. When T'an-yao came to power, e presented a memorial to the court,suggesting to onstruct five grottoes in Yun-Kang(雲崗),a rocky ange neighbouring the imperial capital. And within hese artificial caves many huge or small rock images f Buddha and bodhisattvas were sculptured. This roject was approved by the boy emperor, for he nderstood that this was a way of implying that now he government encouraging her people to go to elieve in Buddhism. And also this was the first step f spreading Buddhism in the dominion of the empire. When Emperor Wen-ch'eng's life came to an end and mperor Hsien-wen(獻文帝,446 ~ 470),his son succeeded o the throne. Ven, T'an-yao taken the second step f spreading buddhism. He presented once again a emorial to the court, appling for the |
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| ISSN | 10177132 (P) |
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| 研究種類 | 歷史 |
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| 研究年代 | 南北朝-北朝-北魏 |
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| 研究地域 | 中國 |
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| ヒット数 | 1370 |
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| 作成日 | 1998.04.28
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| 更新日期 | 2018.02.09 |
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