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佛教觀音變身道教大士之探討=The Incarnation of Buddist Avalokite?vara from Taoist Mahasattva |
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| Author |
潘俊琳 (撰)=Pan, June-lin (compose)
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| Date | 2008 |
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| Pages | 114 |
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| Publisher | 華梵大學東方人文思想研究所 |
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| Publisher Url |
http://oh.hfu.edu.tw/
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| Location | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 華梵大學 |
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| Department | 東方人文思想研究所 |
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| Advisor | 何廣棪 |
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| Publication year | 97 |
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| Keyword | 觀音=GuanYin; 觀音菩薩=Avalokite?vara; 道教大士=Taoism Mahasattva |
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| Abstract | 觀音信仰在中國的發展可說是相當地獨特，祂成功地跨越了民族和宗教的藩籬，由一位來自印度的佛教菩薩，跨入道教的殿堂，在一些宮觀中，祂的地位甚至凌駕道教神祇而成為主祀。本論文研究目的，是希望藉由經典、史料文獻，試圖耙梳出佛教觀音變身而成道教大士的理路。在本論文的第二章，試圖瞭解印度觀音信仰的起源，但受限於印度史料殘缺，這個歷史問題至今尚未獲得圓滿解決，除非有更多的考古證據出現，否則難以釐清，因此本論文在這個部分，也僅能將目前學術界的研究成果做一概述。從第三章開始，本論文的研究重心放在佛教輸入中土後，觀音信仰的建立。以觀音相關經典的譯出時間，對照國人自創的觀音偽經，以及坊間流傳的觀音應驗故事，來推敲觀音傳入中土後，有關觀音信仰的建立，及當時在民間的流傳狀況。第四章則進一步討論為何來自印度的觀音，能在文化較其更文明的中國，打敗本土的道教神明，進而紮根中土。研究中發現，觀音傳入中土並開始建立信仰時，適逢中國兩晉南北朝亂世，使得救難定位明確，且法門簡單易行的觀音信仰，適逢亂世而生。而道教的神祇雖多，此時卻沒有一尊神明能在神職上，和觀音菩薩相較勁，於是觀音信仰就在這樣的天時、地利、人和下，打穩了在中國普傳的堅實基礎。第五章探討的是觀世音菩薩以何因緣，能夠順利地進入道教系統？發現這可能和廟宇的經營時有更迭相關。此外，宋徽宗下詔將佛教併入道教，確實是個助緣。而從信仰的角度來看，中國人對宗教的熱忱在於滿足現世的利益，「有求必應」是觀音信仰的價值核心，至於祂屬於佛教還是道教，那不是信徒關注的焦點。第六章則是研究中國觀音信仰走向本土化、世俗化，最後成為中華文化血肉的一部份，這個過程可說是中國人集體的造神運動，而這些內涵就成為觀音道教化，也可說是民俗化的合理解釋。而在最後的結論部分，筆者認為佛教的觀世音菩薩之所以能夠成功地變身為道教的觀音大士，在於自佛教傳入後，便不斷地和道教互奪正統、爭鬥不休，但兩者也互相吸收、容攝。長此以來，對一般百姓來說，其界線已不是那麼地涇渭分明了。此外，中國廟宇的經營權不時更替，此時佛教、彼時道教的情況屢見不鮮，而隨著經營易主時，神像勢必跟著搬風，而留下有票房魅力的神祇，以增加信徒香火，這是自然而然的事。觀世音菩薩乃是最受中國人熱愛的神祇之一，神龕上自然會替祂留下一隅，就這樣自然而然地觀音也就跨越了宗教的藩籬，演變成佛、道兩棲的情況。
The development of the belief of GuanYin in China is pretty unique. It overcomes the barriers among races and religions. The Budhisattva came from India passing into Taoist temples. Among some temples, Her status overtakes the deities of Taoism and becomes the Lord God. The main purposes of this thesis study is trying to arrange the passage of the Buddhism Guanyin transforms into Taoism Mahasattva through various sutrapitata and historical research studies. In Chapter 2, the author tries to probe into the origin of the Hindu Guanyin beliefs but is limited to the fragmentary historical documents. This historical problem had had not been solved. It’s tough to assort its possible causes unless we can attain more archeological evidences. Thus, this thesis report can only generalize the academic research reports in this chapter. Then, in Chapter 3, the focus of the study is on the establishment of Guanyin after it was transported into China through the comparison and contrast among the timing of relevant Guanyin sutras translations, Chinese-created Guanyin Apocrypha, and the folktales of Guanyin. Next, in Chapter 4, the author tries to probe the possible reasons why India-originated Guanyin can replace the Chinese Taoism divinities and rooted in the civilized China. In this research study, it is found that the timing of the establishment of the Guanyin belief was just around the troubled times of the Tsin Dynasty and the Southern and Northern Dynasties. And this made Her Savior image even more clear and prevailing. Her Dhamaparyaya was easy to carry out, just made for troubled times. Furthermore, there’s no Taoism deities can compare with Her in the magical power. Therefore, the Guanyin belief was formed based on the situations at those times and built its irreplaceable and solid foundation. In Chapter 5, the reasons why Guanyin could enter into the Taoism system smoothly are found to be related to the alteration of powers over temples. They are also related to the imperial decree form the Emperor Huizong of Song; he commended the combination the Buddhism with the Daoism. In terms of believes, the religious fervency of the Chinese is based on satisfaction of this-life gains. And “responsiveness” is the core value of the Guanyin beliefs. Whether She belongs to Buddhism or Daoism is not the focus of her believers. After, in Chapter 6, the passage of the Chinese collective movement in creating deities explains that the localization and secularization of Chinese Guanyin beliefs turns out to be a part of Chinese culture; finally, Guanyin Daoism. In the end, the author concluded that the reincarnation of Daoism Guanyin from Buddhism Avalokitesvara was originated from the repeated fights for the orthodoxy, but in the meantime, the mutual compliments to each other. In the long run, the boundaries between the two are not that clear-cut for the public. In addition, the managing power or the political relm over the Chinese temples are changing from time to time, and the |
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| Hits | 895 |
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| Created date | 2009.12.03 |
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| Modified date | 2023.04.18 |
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