越南= Vietnam; 淨土思想= Pure Land Buddhism; 淨土變相= Pure Land in Popular Illustration; 九品蓮花塔= the Nine-Graded Lotus Stupa
摘要
本文以越南淨土思想與「九品蓮花塔」為研究主題。越南與中國之間長期頻繁的交往，促使彌陀淨土信仰傳入越南。早期越南淨土出現念佛法門，可能與五世紀釋曇弘（？-455）在仙山寺讀誦《觀無量壽經》與《無量壽經》的事蹟有關。基本上，此時的淨土信仰、淨土思想明顯比較純粹。在李陳時期 (1009-1400)，佛教興盛，彌陀淨土也隨之發展，出現了阿彌陀佛塑像和淨土論。其中，李聖宗（1023-1072）是草堂禪師的第一代弟子，他於1057年創作了阿彌陀佛的石像。此外，陳太宗（1218-1277）著有《念佛論》一書。在李聖宗和陳太宗的時代，且興起了超渡法會。其中，李聖宗還為夫人靈仁皇后舉辦往生淨土的光照燈會。儘管當時淨土思想受到皇室的重視，但關於淨土論的發展相對較為有限。 然而，到了十七世紀，大量來自中國的禪僧來到越南傳教，帶來了新的佛教元素。除了淨土的重要典籍之外，越南禪僧也開始創作與淨土有關的文獻，其中最具代表性的人物是真源禪師(1647-1726)。如今，越南佛教信徒流行念誦「阿彌陀佛」的習慣，並且相信往生助念的觀念。這些都是越南淨土思想在歷史中承傳發展的重要表現，也反映了越南佛教文化的深厚底蘊。 隨著越南彌陀淨土思想的發展，逐漸出現了淨土具體化，將淨土思想形象化的表現方式。十四世紀，玄光禪師（1254-1334）首次建造九品蓮花塔，這也是越南佛教的獨特之處。從十四世紀至今，九品蓮花塔有四種類型塔，包括石質、陶瓷、和木構，以及磚石結構塔。其中，木構塔是最為特殊，其展現了精彩的建築雕刻藝術，並蘊含了豐富的淨土思想。這件珍寶帶來了三方面的價值：對佛教的貢獻、信仰的靈性以及藝術方面。現在，監寺、洞午寺和筆塔寺擁有九品蓮花塔的寺院已被列為國家寶物，以保護這些珍貴的文化遺產。 This thesis explores the development of Pure Land Buddhism and ‘the Nine-Graded Lotus Stupa’ in Vietnam. The long-standing and frequent interactions between Vietnam and China have led to the spread of the Buddha Amitābha faith in Vietnam. Early Pure Land Buddhism practice of chanting the Buddha’s name appeared in Vietnam, possibly influenced by the eminent Master Tánhóng’s (?-455) who recited the Amitāyurdhyānasūtra and the Longer Sukhāvatīvyūhasūtra in the fifth century at Jiāozhǐ Xiānshān Temple. This initial transmission of the Pure Land faith and thought was rather pure and simple during this time. During the period of the Lý (1009-1225) and Trần (1225-1400) dynasties, Buddhism flourished, and along with it, the development of Buddha Amitābha occurred bringing about the emergence of statues of Buddha Amitābha and treatises related to the Pure Land practice. Among the disciples, Emperor Lý Thánh Tông (1023-1072) was the first-generation disciple of Master Thảo Đường (997-?), and he was commissioned to create a stone statue of Buddha Amitābha in 1057. Additionally, Trần Thái Tông (1218–1277), the founding emperor of the next dynasty, published the treatise Niệm Phật Luận (Niànfó Lùn or Buddha-Contemplation Treatise) during his reign. Transference-salvation ceremonies for the deceased also gained popularity during the periods of Emperors Lý Thánh Tông and Trần Thái Tông. Lý Thánh Tông even held a candlelight vigil for his wife, Empress Linh Nhân, to be reborn in the Pure Land. Yet, although Pure Land faith and practice were valued by the royal court at that time, native Pure Land treatises were relatively limited. However, by the 17th century, numerous Zen monastics from China came to Vietnam to do missionary work and introduce new elements to Buddhism. Apart from the canonical Pure Land scriptures, native Vietnamese Zen monastics began to write their own commentaries related to Pure Land, with the most representative figure being Zen Master Chân Nguyên (1647-1726). Today, Vietnamese Buddhist followers commonly practice chanting “Nam Mô A Di Đà Phật” and believe in the possibility of rebirth in the Pure Land through the power of assisted prayer. These practices and creeds are the principal manifestations of the historical transmission and development of Pure Land Buddhism in Vietnam, reflecting both the breadth and depth of the Vietnamese Buddhist cultural heritage. As the Pure Land school in Vietnam developed, there gradually emerged a conceptualization of the visualization of the Pure Land, a way of embodying the abstract notions of the Pure Land. In the 14th century, Zen Master Huyền Quang (1254-1334) constructed the ‘Nine-Graded Lotus Stupa’ for the first time, which differed from earlier Chinese representations of the Pure Land. This uniqueness represents a distinctive feature of Vietnamese Buddhism. From the 14th century to the present, the four types of ‘Nine-Graded Lotus Stupa’ have been found, including stone, ceramic, wooden, and masonry structures stupa. Wooden stupas are particularly impressive, showcasing exquisite carvings that embody fantastic visions of the Pure Land. Such architectural treasures contribute three aspects of significance: to th
