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佛教傳入初期與中國孝道文化的衝突與融合=Conflicts between Buddhism and the Culture of Filial Piety and Their Integration upon Buddhism’s Arrival to China |
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| 著者 |
陳智煌 (撰)
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| 出版年月日 | 2010 |
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| ページ | 96 |
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| 出版者 | 華梵大學 |
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| 出版サイト |
https://www.hfu.edu.tw
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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 | 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 | 華梵大學 |
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| 学部・学科名 | 東方人文思想研究所 |
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| 指導教官 | 黃俊威 |
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| 卒業年 | 98 |
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| キーワード | 佛教中國化; 漢代孝道; 孝經; 父母恩重經 |
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| 抄録 | 兩漢以孝治天下，除西漢高祖與東漢光武帝外，歷位君主皆以孝為諡號，在政治上，以地方推舉「孝廉」為選拔官員的標準；在學術上，大力提升《孝經》的重要性；在社會風氣上，塑造守孝、重喪、報恩的節操，故兩漢特重孝道，形成牢不可破的價值觀。
漢代佛教傳入中國初期，雖然有譯經、傳教等活動，但不准中國人出家為僧，故與傳統孝道衝突不大，後因出家僧人日眾，與漢代以來建立的傳統孝道有極大的衝突，其剃髮燃頂，不但有違「身體髮膚，受之父母，不可毁傷」的基本孝行；其出家修行更是無法奉養父母、結婚生子，犯了「不孝有三，無後為大」的不孝大罪；不禮拜國君，更是挑戰「天命神授」的君親思想，因而無法見容於中國社會，在孝道問題上，儒佛思想的對立、衝突與矛盾，其至演變出排佛、斥佛、滅佛等具體行動。
為了消弭儒佛之間的衝突，於是有僧人學者或翻譯有關孝道的佛經，如：《佛說孝子經》、《大方便佛報恩經》，以宣揚佛教也有孝道的觀念，強調佛教重視父母的恩德，有些則撰文辯護、或注疏佛經以闡明佛教對孝道的重視，其中以《父母恩重經》在中國先後出現各種不同的版本，甚至漸漸變化為歌讚、寶卷、中鼓書等多樣化的內容以宣傳孝道，其各版本間報恩的方式，也隨著時代的不同，逐漸融入中國的孝道觀。
本論文以《父母恩重經》的各版本為研究的主要目標，並參考同時代的譯經及注疏的方式，分析佛教受中國傳統孝道觀的影響及轉變，期可以觀察到「佛教中國化」的歷程與現象，並且透過文化詮譯，探究中國的觀點和思想，是如何對佛教進行滲透，佛教又是如何在這個轉變中取得平衡點，藉以彰顯《父母恩重經》在佛教中國化歷程中的重要性。
In the Han Dynasty, the rulers governed China by upholding the value of filial piety. With the exceptions of Emperor Gao of Western Han and Emperor Guangwu of Eastern Han, the posthumous names given to Han emperors all start with the character “Xiao” (filial piety). In politics, filial piety and integrity served as the standards for selecting local government officials. In the academia, the Classic of Filial Piety (Xiaojing) was strongly endorsed. Socially, the ethnics of observing mourning rituals, mourning for the dead, and repaying parents’ care and kindness were greatly emphasized. As a result of the Han focus on filial piety, such values become deeply embedded in the Chinese culture.
In the early introduction of Buddhism to China, religious activities such as scripture translation and religious teachings took place, but Chinese were forbidden to renounce the world by becoming monks and nuns. Therefore, at this time Buddhism did not visibly conflict with the traditional filial values. However, as more and more individuals became monks and nuns, such religious practices clashed with the filial beliefs that had been established since the Han Dynasty. As monks and nuns had shaved heads and burn marks on their scalp, their actions directly contradicted with the fundamental filial duty of “protecting one’s hair and skin from being damaged because they have been endowed by one’s parents”. These religious practictioners also chose to retire from the world instead of caring for their parents, getting married and having children. Yet having no posterity was considered “the gravest offence among all unfilial acts”. Furthermore, they did not follow the convention of submitting to the emperor’s authority, which challenged the “mandate of heaven” concept of honoring the sociopolitical order. As a result, their religious practices were contradictory to Chinese social values. These disagreements on filial piety between Buddhism and the Confucian tradition resulted in confrontations and conflicts, and even the actual rejections, criticisms and eliminations of Buddhism.
To mitigate the conflicts between Buddhist and Confucian values on filial piety, monks and scholars translated Buddhist scriptures on filial piety, such as The Scripture on Filial Sons (Foshuoxiaozijing) and The Scripture on Repaying Kindness (Dafangbianfobaoenjing). These scholars maintained that Buddhism upholds filial piety and values parents’ kindness. Some of them defended or annotated Buddhist scriptures to explain the importance Buddhism attaches to filial piety. In particular, The Scripture on Parents’ Deep Kindness (Fumuenzhongjing) was introduced in various versions in China over time. This scripture was even transformed into songs and other popular art forms to promote filial values. As these acts of repaying kindness evolved over time, they were gradually integrated into the filial beliefs in China.
This essay examines different versions of The Scripture on Parents’ Deep Kindness, and takes into consideration the different approaches on scripture translation and annotation in the respective periods. Such analyses show how Buddhism was influenced and transformed by the traditional filial beliefs in China, and identify the process and phenomenon of the “Sinicization of Buddhism”. |
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| 目次 | 第一章 緒論 1
第一節 研究目的與動機 1
第二節 研究範圍與方法 3
第三節 前賢研究的概況 4
第二章 兩漢的孝道文化 7
第一節 兩漢的《孝經》教育 7
第二節 《孝經》影響下的兩漢孝道文化 20
第三章 佛教傳入中國與孝治文化的衝突 35
第一節 佛教與傳統孝道的認知差異 35
第二節 早期對佛教的批評 43
第三節 早期佛教徒的辯護 51
第四章 從《父母恩重經》看佛教傳入中國的融合 62
第一節 《父母恩重經》的版本演變與經錄情形 62
第二節 《父母恩重經》各版本的主要內容 70
第三節 從《父母恩重經》版本比較看中國佛教的孝道 75
第五章 結論 82
參考書目 85
附錄 89 |
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| ヒット数 | 41 |
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| 作成日 | 2023.05.22 |
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| 更新日期 | 2023.05.22 |
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