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| 著者 |
曹仕邦 (著)=Tso, Sze-bong (au.)
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.1 |
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| 出版年月日 | 1987.03 |
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| ページ | 153 - 180 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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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 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese; 英文=English |
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| キーワード | 戒律=Precepts=Vinaya=Sila; 順俗政策; 道宣 |
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| 抄録 | 古代印度寺院遵從戒律而採閉關政策，除服役於伽藍
的淨人而外，俗人是不許在寺院中居住甚或留連，亦不許使
用寺舍中的設備，婦女不為僧寺所歡迎，反之亦然. 此外，
寺院不許裝飾豪華.
然而在中國，寺院卻採取順俗政策，例如：(1) 僧俗所
建伽藍，皆以崇高華麗是尚. (2) 寺院開放其園林作公共遊
憩外，並提供歌舞或雜技供觀賞. (3) 僧寺容許窮書生借
住，並供應免費膳宿. (4) 僧寺允許婦女來寺留連，反之亦
然. (5) 寺院容許俗人使用僧坊中的浴堂. (6) 寺院容許俗
人在寺院開喪甚或埋骸寺院隙地.
以上所為，全都乖離於戒規，故唐代律宗九祖道宣律師
在南山鈔中對此批評甚力. 而本文，則從戒律與中國文化傳
統兩方面探討上述六事何以在中土發生，寺院受了社會上何
等壓力而不得不採用這沿襲至今的順俗政策.
In accordance with the Vinaya, the Buddhist
Monastic Order in India adopted a policy of
exclusion that barred lay people from living inside
or loitering around the monasteries and nunneries
and making use of their facilities, except for those
who provided services to the clerics in the
establishments. Female visitors were not welcome at
the monasteries, and vice versa. Besides, Buddhist
institutes were to be decorated in simplicity.
In China, on the other hand，the Monastic Order
adopted a policy of secularization. This policy is
reflected in the following phenomena as recorded in
both the Buddhist and secular histories：(1)The
Chinese Buddhist，clerics or laymen，decorated their
religious establishments ostentatiously. (2)The
Monastic Order opened their monasteries and
nunneries to the society as a place of amusement,
provides musical，dancing and acrobatic performances
in order to entertain the laity，and allowed them to
hold drinking parties in the monastic gardens. (3)
The authorities of the monasteries accepted poor
intellectuals as tenants and sometimes even provided
them with free meals, no matter whether these
intellectuals were Buddhist converts or not. (4)The
authorities of monasteries allowed lay females to
come in and saunter about，or vice versa. (5)The
authorities of Buddhist establishments allowed lay
people to take bath with hot water supplied in the
clerics'bathing hall. (6)The authorities of the
establishments allowed the laity to hold funeral in
their institutes and even to bury the dead in the
monastic ground.
All of the above-mentioned phenomena are infact
breaches of the Buddhist Vinaya, therefore,
Disciplinarian `Tao-hsuan` (道宣)，the nineth
patriarch of the Disciplinary School，condemned
these practices very strongly.
Why did the Chinese Monastic Order strayed from
the Vinaya to ingratiate themselves with the secular
society? As my research reveals, the Order adopted
such a policy for the following reasons：Firstly,
the `Meng-tzu` (孟子) or 'Work of Mancius'，one of
the Confucian cannons read by everybody，highly
extols King `Wen` (文王) of the Chou (周) Dynasty,
who，recognizing that his royal park was built with
the cash and labour of his subjects, decided to
share it with them. Influenced by this story，the
Chinese laymen would argue that without their
donations no Buddhist establishment would have been
established. They would also think that they should
have the same right to the monasteries and nunneries
as the Chou people had to the royal park. As King
Wen allowed his people to hunt and fish in his park,
the Chinese laymen would think that there was
nothing wrong in their using of the monastic
facilities (such as the bathing hall) occasionally.
Secondly，as the poor intellectuals might one day
become high-ranking officials once they passed the
public Examination，the monks extended to them their
hospitality in anticipation of receiving their
patronage in future. Besides, keeping an
intellectual in a Buddhist enviroment would be a
good way of courting a man to lean to Buddhism.
Thirdly，according to historical records, lay
females trusted monds more then the nuns, and
preferred to come to the monasteries in order to
pour out their m |
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| ISSN | 10177132 (P) |
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| ヒット数 | 1650 |
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| 作成日 | 1998.07.22
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| 更新日期 | 2017.06.15 |
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