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台灣傳統佛教儀式僧侶的文化價值=Taiwan’s Traditional Buddhist Ritualistic Sangha’s Culture and Value |
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| 著者 |
陳省身 (著)=Chen, Sing-shen (au.)
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| 掲載誌 |
玄奘佛學研究=Hsuan Chuang Journal of Buddhism Studies
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| 巻号 | n.27 |
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| 出版年月日 | 2017.03 |
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| ページ | 165 - 198 |
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| 出版者 | 玄奘大學 |
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| 出版サイト |
http://ird.hcu.edu.tw/front/bin/home.phtml
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| 出版地 | 新竹市, 臺灣 [Hsinchu shih, 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 |
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| ノート | 作者為中國文化大學史學所博士候選人。 |
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| キーワード | 儀式僧=ritualistic monks=ceremonial monks; 應赴僧; 香花僧; 人間佛教=humanistic buddhism |
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| 抄録 | 儀式僧侶在明代的名為「瑜伽教僧」，他們從事法事時，在榜文首習慣提上「瑜伽三密院」。透過他們興辦各式的瑜伽道場，可替善信人等追薦冥福以報親恩或為亡靈超生善趣；並可為生者祈求福壽康寧。因為歷史文化地域傳承的不同，而有所不同的派別。而香花僧的源由就是南方應赴僧的名稱。有別於北方儀式僧的說法。因此本文的研究是以一個大時代的傳承發展，去談整個華人社會儀式佛教的發展研究。其實應赴僧、儀式僧、香花僧等等儀式僧，本來是指明清政府對佛門僧侶職能的一個中性的分類方式，並無好或不好的判別性問題。只是長期以來，在佛教生態上，他們就像一群默默的無名英雄，提供了寺院齋信養生送死的服務。只是在近現代中國受到西方理性主義的思潮反動，在中國又發生了五四運動，同時在佛教界也受到此一思潮影響，才漸漸形成二元對立的情形。從人生佛教到人間佛教的運動，新派和舊派的共振，是一個近現代文化思想發展史的問題。在近現代的理性主義佛教思想的運動開展，對充滿儀式性以及融合三教思想文化的傳統佛教信仰，進行批判，對於儀式僧或香花僧都進行了充滿負面的論述。但持平而論，這不是一種公平和客觀的論述。不管是講僧也好，律僧也好，禪僧也好，香花僧也好，都有法門龍象，也有焦芽敗種，這是不分時代與地方的。
Ritualistic monks are known as Yogacarists monks during the ming dynasty, the spiritual documents are usually marked with “The Triple Divisions of Yogacara”. It is through hosting Yogacara Ritual ceremonies that they pray for the wellness of both the living and the passed on. Due to historical differences in different places, the lineages are usually different as well, resulting in different sects. These ritualistic monks usually started from the southern part of China, there are also known as “professional ritual monks who deal with religious functions” which is different from the monks of the northern part of china.
This thesis will research and discuss based on the generation’s lineage and its expansion which affect the whole Chinese society at large and ritualistic Buddhism’s development. In reality, all these different vocation of ritualistic monks are product from the Qing Dynasty’s imperial court when they professed monks with the specific job to do without discrimination of its good or bad and it’s gender issue.
It is only because in the long course of time, they have become the heroes unknown behind the scene on the propagation of Buddhism, they have provided devotees and believers services which both invokes blessings for the living and deliverance for the passed on. It is only in very recent Chinese thinking being affected by western rational thinking and also the revolution exercise in China had caused the Buddhist community to be affected by them which slowly turned into a state which both dispels each other. Humanistic Buddhism talks about Buddhist exercise both new and old groups should both revive together. This is a modern contemplation on the development of thinking should be.
In rising modern rational Buddhist thinking and exercise, critiques towards ritualistic ceremonies and Buddhist faith filled with elements of the three religions of Buddhism, Taoism and Confucianism has been heavy, thus arising bad image and judgement on all ritualistic monks and negative comments. But to maintain a fair judgement, this is an unfair observation by itself, no matter it is a monk who preaches Buddhism, a precept monk, a Zen monk or ritualistic monk, each will have its outstanding leader and it’s bad kinds, this is across the evaluation of time and space.
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| 目次 | 一、前言 169
二、傳統佛教儀式僧的淵源和在台灣的發展 171
（一）傳統佛教儀式僧的淵源 172
（二）台灣香花僧的傳承發展 172
（三）台灣經懺僧的傳承發展 177
三、儀式僧的文化價值 182
（一）民俗信仰環境的關係 182
（二）具有民俗性的儀式特色 185
（三）儀式僧的當代價值 189
四、結語 195
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| ISSN | 18133649 (P) |
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| ヒット数 | 416 |
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| 作成日 | 2020.03.16 |
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| 更新日期 | 2020.03.16 |
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