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中國禪宗叢林組織之研究:以《百丈清規》的創建與發展為例=The Study of the Organizational Structure of Chan Monasteries in China : : the Establishment and Development of Baizhang's Monastic Rules |
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| 著者 |
黃宣珮 (撰)=Huang, Xuan-pei (compose)
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| 出版年月日 | 2019 |
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| ページ | 173 |
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| 出版者 | 南華大學 |
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| 出版サイト |
https://web.nhu.edu.tw/
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| 出版地 | 嘉義縣, 臺灣 [Chia-i hsien, Taiwan] |
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| 資料の種類 | 博碩士論文=Thesis and Dissertation |
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| 言語 | 中文=Chinese |
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| 学位 | 修士 |
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| 学校 | 南華大學 |
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| 学部・学科名 | 宗教學研究所 |
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| 指導教官 | 釋如念 |
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| 卒業年 | 107 |
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| キーワード | 《百丈清規》=“Baizhang’s Monastic Rules”; 禪宗叢林組織=organizational structure of Chan monasteries; 隨方毘尼=Vinaya rules |
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| 抄録 | 發源於印度的佛教，若要在各地紮根發展，勢必要因地制宜地轉變其原有的型態，方能讓當地接納。其中，百丈禪師因應中國社會環境，所創制的《百丈清規》影響中土佛教甚為深遠，其僧團制度亦能承受朝代更迭的考驗。然而，現今學界有關僧團組織領域的研究，略顯薄弱。是故，本論文以《百丈清規》之發展軌跡為研究標的，並回溯至印度僧團內部的運作，從中析分《百丈清規》及其嗣後之禪宗叢林組織，含括教育、處事、經濟之軌度的發展與變遷。
戒律在中國的發展，是由戒律演變到僧制，又由僧制發展至清規。道安大師所制的《僧尼軌範》乃是漢地佛教僧制的肇始，而道安大師的僧團運作仍屬仿印度模式的中國僧團。然生搬硬套的僧伽制度，不足以適應中土的現實環境時，中國佛教的僧制遂朝禪宗叢林制度演化。《百丈清規》正是在戒律改變的步伐中應運而生。百丈懷海禪師，他參照禪宗四祖道信、五祖弘忍「坐作並重」的農禪生活，以及大小乘戒律，因地制宜創立清規。自《百丈清規》推出以來，備受中國佛教界的重視，宋元以後的禪宗清規，皆是以《百丈清規》為藍本，加以增修，尤以清規的組織制度，不受朝代更換的影響，渾涵一氣發展下來。
研究結果發現，《百丈清規》合乎隨方毘尼的制戒原則，同時亦不失佛陀制戒，令正法久住的目的。而清規組織制度中，依舊遵循印度僧團組織運作解行並重的教育理念、利和同均的經濟制度、僧事僧決的處事原則，可見清規是佛制精神的延展。勞動中的修行和專制之僧事處理則是中國叢林迥異於印度律制的部分，《百丈清規》中的普請法則在百丈懷海後，中國禪林制度中有不同的演繹發展。
If Buddhism, which originated in India, was to take root in various places outside India, it had to change its original form according to local conditions, so that it could be accepted by the local people. For instance, Chan Master Baizhang responded to the Chinese social environment and created the “Baizhang’s Monastic Rules”, which had a profound influence on Chinese Buddhism. Because of these monastic rules, Chinese Sangha could withstand the test of social changes in China’s different dynasties.
However, only very few modern academic researches deal with the organization of the Sangha. Therefore, the research target of the present paper is to study the development of “Baizhang's Monastic Rules”, and trace it back to the internal operation of Sangha in India. Then, the research focuses on analyzing the “Baizhang's Monastic Rules” and its influence on the organizational structure of Chan monasteries, including the development and changes of monastic education, code, and economy.
The development of religious discipline in China evolved from religious precepts to what is known as Sengzhi, which refers to the system restricting the behavior of monks and nuns, and then again from Sengzhi to monastic rules. The “Standards for the Clergy” by Venerable Master Dao-An can be considered as the beginning of Sengzhi in the Han Dynasty. The Sangha organized by Master Dao-An was modeled after the Indian Sangha in almost every aspect. However, the Sangha system was too rigid to adapt to the actual Chinese environment. Hence, the Sangha system gradually evolved into the Sengzhi system and then to the organizational structure of Chan monasteries that can be found in China now. The Baizhang’s Monastic Rules came into being during the evolution of the religious precepts. Chan Master Baizhang Huaihai took as a reference the agricultural Chan life of the fourth patriarch master Tao-shin and the fifth patriarch Hongren, as well as Mahāyāna and Hīnayāna Sangha discipline, and created the Baizhang’s Monastic Rules to comply with the local conditions of the Chinese society. Since their launch, the Baizhang's Monastic Rules, have been highly valued by the Chinese Buddhist community. The Chan rules stipulated after the Song and Yuan Dynasties were mainly based on the Baizhang's Monastic Rules with only some minor changes, especially the organizational system of the Qing dynasty. However, they were not affected by the replacement of the dynasties. In fact, they kept on developing and flourishing.
The present study found that the Baizhang's Monastic Rules were formulated in accordance with the Vinaya principles, and at the same time they conformed to the original Buddhist precepts, thus keeping the Buddha’s teachings intact. As to the organizational part of the monastic rules, it adopted the educational philosophy of the Indian Sangha, which attached great importance to both the theories and the practice. It also copied the economic system of the Indian Sangha in equally sharing nearly everything among its members and followed the ways of settling disputes among the Sangha members. We can find that the Chinese monastic rules are an extension of the Indian Buddhist discipline and precepts. Minor modifications, such as the agricultural cultivation and the autocracy in the rule of the S |
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| 目次 | 論文摘要 Ⅰ
Abstract Ⅱ
目錄 Ⅳ
第一章 緒 論 1
第一節 研究動機 1
第二節 研究目的 3
第三節 相關文獻回顧與探討 5
一、關於《百丈清規》的研究方面 5
二、有關僧團制度方面的研究 8
三、關於中國禪林清規與戒律在中國發展的研究 9
第四節 研究方法與範圍 13
第五節 研究架構 15
第二章 佛教僧團在印度的運作 19
第一節 佛教創立時的印度社會背景及其僧團之成立 19
一、佛教創立時的印度社會背景概說 19
二、佛教僧團的建立 24
第二節 佛教戒律制定的原則 25
一、因時制宜，隨犯隨制 26
二、依人間道德軌範為基礎 27
三、隨方毘尼的應用 28
第三節 僧團內部運作的基本原則 29
一、教學制度 30
二、民主的處事辦法：羯磨法的施行 33
三、經濟制度 35
第三章 《百丈清規》前中國佛教僧團形態的發展 48
第一節 佛教初傳至東晉期間佛教戒律之發展 48
一、早期漢地佛教戒律的體現形式 49
二、早期漢地戒律持守的程度 52
三、廣律傳譯的必要性 54
第二節 仿印度模式的中國僧團：以東晉道安大師僧團為例 58
一、道安大師對戒律完善的努力 59
二、僧團的教育軌制 61
三、僧團的處事方式 65
四、僧團的經濟來源 68
第三節 禪宗道信、弘忍僧團「坐作並重」的生活模式 70
一、禪宗僧團的擴展 70
二、道信、弘忍僧團律制生活的變遷 73
第四章 《百丈清規》的創制及其叢林體制 80
第一節 《百丈清規》創制的緣由 80
一、唐代度牒制度 83
二、禪律戒律見地的分歧 87
第二節 百丈懷海僧團之叢林體制 91
一、《百丈清規》相關文獻與當代學術界對其流傳情形分歧的見 地 91
二、《百丈清規》中的叢林組織制度 94
第三節 《百丈清規》的創建意義及其影響 110
一、解決「小小戒」適應性的問題，健全禪宗叢林軌範 111
二、改變禪僧漠視儀制的現象 113
三、《百丈清規》創制的歷史意義及其推動禪宗叢林之建立 114
四、影響後世禪宗與佛教其他宗派清規的訂立 116
第五章 唐代《百丈清規》後禪宗的叢林體制 119
第一節 禪宗叢林僧職人員的選任 119
第二節 禪宗叢林組織制度 125
一、禪門教育軌度的制定 126
二、經濟制度 131
三、清規中的處事制度：肅眾 149
第六章 結 論 155
徵引文獻 163
附錄：《敕修百丈清規》中各項僧職工作執掌表 173 |
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| ヒット数 | 333 |
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| 作成日 | 2021.11.02 |
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| 更新日期 | 2023.01.09 |
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