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漢傳佛教戒律之流變=On the Development and Evolution of Chinese Monastic Discipline |
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| 著者 |
黃鏸儀 (撰)=Huang, Hui-yi (compose)
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| 出版年月日 | 2021 |
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| ページ | 147 |
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| 出版者 | 玄奘大學 |
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| 出版サイト |
https://www.hcu.edu.tw/hcu/zh-tw
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| 出版地 | 新竹市, 臺灣 [Hsinchu shih, Taiwan] |
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| 資料の種類 | 博碩士論文=Thesis and Dissertation |
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| 言語 | 中文=Chinese |
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| 学位 | 修士 |
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| 学校 | 玄奘大學 |
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| 学部・学科名 | 宗教與文化學系碩士班 |
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| 指導教官 | 黃運喜 |
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| 卒業年 | 109 |
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| キーワード | 四分律=Dharmagupta-vinaya; 南山宗=Nanshan School; 道宣律師=Vinaya-master Dao-xuan; 國法運作=National Law Operation; 叢林制度=the monastic jungle system |
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| 抄録 | 本文研究《漢傳佛教戒律之流變》主要是從五部律去分析，佛陀制戒的原由。從佛陀時代明顯法與律就已分化。從佛滅的第一次結集跟第二次結集，更展開部派分出的律典及討論的議題。而戒律傳到東土面臨的政教所帶來的不便，其主要鋪陳如下：
第一、 傳到東土首先面臨「沙門禮敬王者」，就有三次大規模的事件。後是國法運作中的「試經度僧」、「度牒制度」及「功德使安置的流弊」。從中，國法帶來的優點是可以默擯不法份子使之離開僧團，缺點是國法的管制有違戒律方面。
第二、 東土叢林制度的產生，有違戒律的內容有：「墾土掘地」、「不非時食戒」、「不抓持金銀戒」。當初百丈禪師是希望「一日不做，一日不食」，因而就有農禪的產生；「不非時食戒」，依照祖師的說法是：整天參禪，若午後不食可能參到整天一粒米、一口水都未食；「不抓持金銀戒」，因施主施於田地就有農作物的買賣，後也分發僧眾。
第三、 宏揚傳到東土《四分律》最著名的道宣律師，不僅把四分律融合大小乘的思想，更是影響後代深遠。而元照律師則是把道宣律師的《南山三大部》注疏解釋。見月律師所著的「傳戒正範」，讓後代明瞭傳戒儀軌的運作。而弘一律師則是圈點南山律，對後代更顯得易讀及研究。由這幾點研究東土在戒律的流變中，也隨著時代變遷改變了不少。雖然有違戒律，但能依戒律的開遮行懺罪法，來活用在自身的清淨中。
The study of "The Evolution of the Precepts of Han Buddhism" is mainly based on the five pieces of vinaya books to analyze the reasons why the Buddha made the laws of the precepts. It is obvious that the dharmas and the vinayas have diverged since the time of the Buddha. As the Buddha passed away, since the first and the second dharmas’ being gathered-and-edited, the vinaya classics and their discussion topics have been extensively discussed by the Sectors. However, the inconveniences caused by the precepts to the politics and religions of Dongtu (the Easten Area) are mainly stated and discussed as follows:
First, as soon as the precepts spread to Dongtu, first of all, they had to face the “śramaṇa respecting the King", and three large-scale incidents were involved in it. Later, there were such issues as the “testing the Dharma classics to transform monks”, the “monk-identification system”, and the “advantages and disadvantages of placement” when the National Laws were operated. Among them, the advantage brought by the National Laws was that the lawbreakers would naturally and silently expel from the monk groups. However, the disadvantage was that the National Laws would sometimes conflict with the precepts.
Second, the monastic jungle system which violated the precepts included “engaging in farming”, “being not allowed to eat after noon time”, and “being not allowed to possess any money.” In the beginning, the Zen-Master Bai-zhang hoped to realized the concept of “eating nothing for a day without doing anything for a day”, so the Agriculture- Zen came into being.As for the piece of precept, “being not allowed to eat after noon time”, the ancient masters have ever insisted that once monks have to participate in practicing Zen all day, if they do not eat anything after lunch, they would be in the whole day even without eating a grain of rice or a mouthful of water. Besides, with regard to the precept, “being not allowed to possess any money”, because the donors who engage in farming and make money from it would donate what they have earned to monks. Therefore, they cannot help but possess some money.
Third, the most famous Vinaya-master Dao-xuan who passed “Dharmagupta-vinaya” to Dongtu not only integrated both Mahayana and Hinayana into Dharmagupta-vinaya but also had a profound impact on the future generations. What’s more, Vinaya-master Yuan-zhao have ever explained and elaborated Dao-xuan's “Three Major Classics of Nanshan School”. And then, “The normal regulations of passing Buddhist precepts”, written by Vinaya-master Jian-yue, has allowed future generations to understand the operation of the precepts. Vinaya-master Hong-yi has ever punctuated the Nanshan Precepts, which becomes easier to read and study for the future generations. From the above points of research, Dongtu has also changed a lot with the passing of the times in the evolution of the precepts. Although there are at times violations of the precepts, they could be applied in the daily routines to purify oneself only if they may follow the precepts which are compatible with the existing customs or policies . |
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| 目次 | 第一章 緒 論 1
第一節 研究動機與目的 1
第二節 前人研究成果 2
第三節 研究範圍與方法 7
一、研究範圍 7
二、研究方法 9
第二章 制戒因緣及日後之變化 11
第一節 佛教制戒因緣 11
第二節 佛教戒律在印度之變化 22
第三節 佛教戒律與世俗法制在中國之流變 35
一、佛教初傳至廣律翻譯期間 35
二、內典戒律、世俗法制、僧尼軌範並存 38
三、道宣律師與《四分律》的弘揚 53
第三章 戒法行持之運作 59
第一節 經典中詮釋戒律之要述 59
第二節 《四分律》之運作 66
第三節 中國叢林制度之建立及對戒律之改變 74
第四章 祖師之戒律觀 91
第一節 道宣律師 91
第二節 元照律師 101
第三節 見月律師 110
第四節 弘一律師 120
第五章 結論 131
參考資料 135
一、佛典與古籍史料（依作者或譯者時代排列） 135
二、專書（依作者姓氏筆畫排列） 137
三、日文書籍 139
三、期刊論文 140
四、學位論文（依作者姓氏筆畫排列） 140
五、網路資料 140
六、工具書 141 |
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| ヒット数 | 249 |
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| 作成日 | 2021.11.24 |
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| 更新日期 | 2023.01.06 |
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