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蒙元統治下的藏傳佛教與政治關係──以龍興寺和八剌實理為例 |
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| 作者 |
鍾泓泰 (著)
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| 出處題名 |
全國佛學論文聯合發表會論文集（第35屆）
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| 出版日期 | 2024.09.27 |
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| 頁次 | 25 |
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| 出版者 | 台灣大學佛學研究中心 |
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| 出版者網址 |
https://homepage.ntu.edu.tw/~ntucbs/Default.html
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| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| 資料類型 | 會議論文=Proceeding Article |
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| 使用語言 | 中文=Chinese |
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| 附註項 | 作者單位:國立台灣師範大學歷史學系碩士二年級 |
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| 關鍵詞 | 元代=Yuan Dynasty; 藏傳佛教=Tibetan Buddhism; 龍興寺=Longxing Temple; 政教關係=Relation of Politics and Religion; 伯顏=Bayan |
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| 摘要 | 在蒙元帝國時期,蒙元帝國優待佛教的政策,使得藏傳佛教的寺院在世俗事務有更大的影響力,僧侶也較易取得世俗的官職。與此同時,位於真定的龍興寺變成藏傳佛教的活動據點。然而,過去對藏傳佛教與政治的關係較多討論皇權和藏傳佛教的關係,討論藏傳佛教和地方政治的案例則傾向於西藏、五臺山、北京、杭州等地。至於元代真定龍興寺的研究,則有多史料整理,少歷史現象探討
的情況。在至正十三(1353)和十四年(1354),出家後元末權相伯顏之子八剌實理在龍興寺分別為師傅和父親立下〈勝公和尚碑〉和〈秦王夫人施長生錢記〉。在紀念先人的背後,反映了蒙元帝國佛教政策下家庭、宗教、國家之間的張力。本文希望透過與元末權相伯顏之子八剌實理有關的石刻為個案,探討蒙元帝國的佛教政策下,藏傳佛教與社會及權力的互動和關係,社會上的行動者
(agents)如何利用宗教參與政治。本文將會分為四個部份:
首先,元代佛教政策。蒙元帝國采取因俗而治的政策,不同民族和地域有著相應的宗教組織,宗教成為了蒙古帝國與地方的中介之一。蒙元設立宣政院,由帝師管理元朝境內的佛教事務。蒙元治下的僧侶同時具備官僚,地方的精英透過成為僧侶取得權力,世俗事務和佛教世界之間的籓離變得模糊。
其次,元代龍興寺。憲宗九年(1259),南無大士那摩國師的主導下重修。此後,龍興寺就深受藏傳佛教的影響。國師膽巴曾任龍興寺的主持,八剌實理的師傅勝公和尚史省吉巴也屬藏傳佛教。同時,龍興寺對真定的佛教有著舉足輕重的影響力,龍興寺的領導者在退休後會取得「釋教宗主」的頭銜,是真定佛教領袖。
再次,伯顏家族與龍興寺。八剌實理的父親伯顏是文宗至順帝時期的權相,因被順帝猜忌而被貶,薨於遠貶的路上。伯顏和藏傳佛教的關係密切,其妻怯烈真氏和其子八剌實理均在伯顏去世後出家。八剌實理跟隨勝公和尚學習「秘密之傳」,於至正十三年八剌實理為勝公和尚立〈勝公和尚碑銘〉。至正十四年,怯烈真氏前往龍興寺,設立長生錢記念伯顏,並立碑為記。
從次,龍興寺中的權力角力。在本部分會分析和比較兩份碑刻的文本,探討兩份碑文的形成過程中,反映蒙元帝國的宗教政策下宗教與世俗界線變得模糊。金錢是建立兩份碑文的重要基礎,使怯烈真氏和八剌實理能邀請政治和宗教高層書寫碑文,並能祭祀勝公和尚和伯顏。怯烈真氏離開大明最勝禪寺到龍興寺也反映著伯顏家族的內部矛盾。比較兩碑的內容,分別建立八剌實理與強調自身與顯赫的家族和當世具名望的高僧之關係,表現了蒙元時期重視「根腳」的政治文化。而由於〈秦王夫人施長生錢記〉包含對伯顏正面建構,作為真定佛教的代表釋教宗主心公和尚沒有為其背書。
本研究希望從八剌實理的個案中,反映在蒙元的特殊宗教政策下,佛教如何成為不同持份者爭奪話語權的場域,以及當中的家庭、宗教、國家之間的矛盾和張力。
During the Yuan Dynasty, the policy of favoring Buddhism led to Buddhist monasteries having greater influence in secular affairs, and monks were more likely to obtain secular government positions. At the same time, the Longxing Temple in Zhending became a base
for Tibetan Buddhist activities. However, past discussions on the relationship between Tibetan Buddhism and politics have largely focused on the relationship between the imperial power and Tibetan Buddhism, with case studies usually concentrated on Tibet, Wutai Mountain, Beijing, Hangzhou, and other regions. Research on the Yuan Dynasty's
Longxing Temple in Zhending has mainly involved the organization of historical materials, with less focus on historical phenomena. In 1353 and 1354, after becoming a monk, the son of the late Yuan’s chancellor Bayan, Bala Siri, established two inscriptions at Longxing Temple: the "Stele of Master Sheng" and the "Stele of King of Qin’s Lady Offering of Chang Sheng Money." Behind these commemorations of ancestor and teacher, the tensions between family, religion, and state under the Yuan Dynasty's Buddhist policy are reflected. This article aims to explore, through the inscriptions related to Bala Siri, how Tibetan Buddhism interacted with society and power under the Yuan Dynasty’s
Buddhist policies, and how social actors utilized religion to engage in politics. The article will be divided into four parts:
First, the Buddhist policies of the Yuan Dynasty. The Yuan Dynasty adopted a policy of ruling according to local customs, with different ethnic groups and regions having their own corresponding religious organizations. Religion thus became one of the intermediaries between the Mongol Empire and the localities. The Yuan Dynasty
established the Xuanzheng Yuan, which was in charged by the imperial preceptor, managed Buddhist affairs within the Yuan realm. Monks under the Yuan Dynasty also served as bureaucrats, and local elites gained power through becoming monks, blurring the lines between secular and religious spheres.
Second, Longxing Temple in the Yuan Dynasty. In 1259, under the leadership of the national preceptor Nom, the temple was rebuilt. Since then, Longxing Temple was deeply influenced by Tibetan Buddhism. The national preceptor Dampa once served as the abbot
of Longxing Temple, and Bala Siri’s master, Master Sheng was also associated with Tibetan Buddhism. Longxing Temple held significant influence over Buddhism in Zhending, and its leaders would receive the title of "Shi Jiao Zong Zhu" upon retirement, making them the leaders of Buddhism in Zhending.
Third, the relationship between Bayan’s family and Longxing Temple. Bayan, Bala Siri’s father, was a powerful chancellor during the reigns of Emperor W |
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| 目次 | 摘要 1
Abstract 3
一、 前言 5
(一)文獻回顧 6
(二)研究方法及史料 8
二、 元代佛教政策 10
三、 元代龍興寺 11
四、 伯顏家族與龍興寺 15
五、 碑記中的宗教與世俗 17
(一)金錢的力量 18
(二)家庭的矛盾 18
(三) 師承與家族 19
(四)真定佛教界的態度 21
六、 結論 22
七、 徵引書目 23
(一)原典文獻 23
(二)中日文專書、論文 23
(三)西文之專書、論文 25 |
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| 點閱次數 | 29 |
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| 建檔日期 | 2024.10.18 |
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| 更新日期 | 2024.10.18 |
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