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從敦煌齋願文獻看佛教的在地化因應=To Review Localization Process of the Buddhism from the Dun-Huang Literature of Chai Yuan Wen (齋願文) |
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| Author |
王三慶 (著)=Wang, San-ching (au.)
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| Source |
成大中文學報=Journal of Chinese Literature of National Cheng Kung University
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| Volume | n.21 |
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| Date | 2008.07 |
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| Pages | 1 - 40 |
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| Publisher | 國立成功大學中國文學系=Department of Chinese Literature of NCKU |
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| Publisher Url |
http://www.chinese.ncku.edu.tw/
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| Location | 臺南市, 臺灣 [Tainan shih, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Keyword | 敦煌=Dun-Huang; 齋願文=chai yuan wen; 佛教=Buddhism; 在地化=localization |
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| Abstract | 本篇旨在探討佛教如何因應中國特定的時空環境和風俗民情，以求站穩自己的腳步，達到壯大弘揚教團的在地化方式。至於所取用之議題文獻則以齋會文本為主，除了檢視傳統四部文獻外，又以敦煌文獻虛擬的齋會文本及實際發生的齋會篇章居多。經過分析結果，凡其所運用的因應方式不外如下數點：
（一）強化三寶齋會1的原有活動；
（二）擴大增設三寶文物的齋會活動；
（三）參與國家重要之人事物等相關的慶典或紀念活動；
（四）引導或參與社區百姓舉辦的公共事務；
（五）深入社區基層服務庶民百姓的日常生活；
（六）設置與道教同業間相互競合的齋會活動；
（七）使用大家熟悉的慣習語言和看得懂的表演技藝；
（八）有組織有效率的職業化分工和熟練的實作經驗；
（九）編寫既快速又精準隨時可以臨場填用的應急齋會文本。
透過以上幾點因應方式，讓我們看到佛教隨著時空的不同，在中國採取在地化的對策，除了堅守原來的三寶齋會，並擴及相關的文物外，更增加或參與原非佛教本身節日的慶典活動。這些齋會活動不論是為帝王或官僚從事政治服務，或向廣大的庶民百姓延展紮根，都是以一種有組織，有效率與毫無分別心的態度參與官方或民間的事務。也因如此，使佛教從量變產生了一些質變，不但自身日漸轉化，脫離了印度原始佛教及部派佛教的面貌，並且深深融入中國文化的內裡底層，成為入世而具有東亞特色的大乘佛教。
This article is to investigate how the Buddhism adapted the Chinese environment and culture, becoming localized in order to take a firm stand and enhance the missionary work. As for the reference literature is mainly based on chai yuan wen (齋願文), which are, in addition to the ancient Chinese books (傳統四部文獻), mostly the virtual chai yuan wen (齋願文) of Dun-Huang literature and the chai yuan wen (齋願文) that has really happened. Through our analysis, the adaptation was achieved by activities mentioned as below:
(1) Enhance the original activities of chai huei (齋會).
(2) Enlarge the scope and increase times of the chai huei (齋會) activities of Buddhistic appliances (三寶文物).
(3) Participate the ceremonies or festivals of national celebrities or business.
(4) Increasing participation in public affairs held by civilians.
(5) Deep into basic level of society, give services to ordinary lives of the masses.
(6) Establish the chai huei (齋會) activities competing with Taoist in the same business.
(7) Develop the terminology and performance skills people are familiar with.
(8) Organized and efficient professional diversification and skilled practice 4 experiences.
(9) Compile the chai yuan wen (齋願文) suitable for temporary uses.
Through the adaptions mentioned above, we can see the Buddhism takes the strategy of localization in China in the different time and place. Other than insisting the original chai huei (齋會), the related cultural appliances and non-Buddhism festival activities are also included. These chai huei (齋會) activities not only provide services for the Emperor and the bureaucrats but also pervade the lives of ordinary people. While participating these activities, the Buddhists all have a systematic, efficient, and non-discriminated attitude on the official or public affairs. Because of this, the Buddhism starts an internal transition process from quantity to quality, which departs from Indian Theravada (原始佛教&部派 佛教), and merges into fundamental part of Chinese culture, then becoming the mundane Mahayana tainted with Eastern Asian characters. |
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| Table of contents | 一、前言 5
二、佛教的齋會與齋文 6
三、從齋會文獻看佛教的在地化因應 8
（一）強化三寶齋會的原有活動 8
（二）擴大增設三寶文物的齋會活動 11
（三）參與國家重要之人事物的慶典或紀念活動 14
（四）引導參與社區百姓舉辦的公共事務 18
（五）深入基層服務庶民百姓的日常生活 19
（六）設置與道教同業間相互競合的齋會活動 21
（七）使用大家熟悉的慣習語言和看得懂的表演技藝 23
（八）有組織有效率的職業化分工和熟練的實作經驗 25
（九）編寫既快速又精準隨時可以臨場填用的應急文本 29
四、結論 35
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| ISSN | 18170021 (P) |
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| Hits | 759 |
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| Created date | 2009.11.23 |
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| Modified date | 2019.07.24 |
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