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Lama Nenghai’s imprint on Mount Wutai: Sino-Tibetan Buddhism among the Five Plateaus since the 1930s=能海上師留在五臺山上的印記：1930年代五“臺”間的漢藏佛教 |
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| 著者 |
Ester, Bianchi (著)=黃曉星 (au.)
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| 掲載誌 |
一山而五頂：多學科、跨方域、多文化視野中的五臺信仰研究國際學術研討會=An International Conference The Mountain of Five Plateaus： Studies of The Wutai Cult in Multidisciplinary and Transborder/Cultural Approaches
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| 出版年月日 | 2015.07 |
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| 出版者 | 山西省佛教協會 |
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| 出版地 | 山西, 中國 [Shanxi, China] |
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| 資料の種類 | 會議論文=Proceeding Article |
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| 言語 | 英文=English |
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| ノート | 主辦方: Buddhist association of Shanxi Province
作者單位：Università degli Studi di Perugia, Italy 義大利佩魯賈大學 |
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| 抄録 | At the beginning of the 21st century, on Mount Wutai there are a number of monasteries which reconnect themselves with the monk Nenghai 能海 (1886-1967), the “Chinese lama”, to whom I have already devoted a number of studies and who stands out as one of the most significant personalities of the modern phenomenon of Sino-Tibetan Buddhism as far as the Gelukpa tradition is concerned. In spreading Tibetan Buddhism inside China proper, Nenghai visited Wutaishan several times, and he finally moved there in 1952/53, spending his last years of life in the Jixiangsi, his foremost monastery on the mountain.
Nenghai’s passage on Mount Wutai has left an indelible mark. He is still revered in a number of stupas and monasteries, where monks wrapped in yellow robes follow the particular liturgy created by him: they chant Tibetan texts translated into Chinese, involve in purely Tibetan meditation practices and rituals, and at the same time also abide to typical Chinese Buddhist habits and rules.
It is likely that political reasons are not entirely foreign to the recent growth in number and importance of these Sino-Tibetan sites, which shall function as “neutral points of encounter” for Chinese and Tibetan Buddhism. That said, however, it is necessary to recall both the highly religious motivation that can be observed inside the contemporary communities of Nenghai, and the acceptance of their presence on the mountain demonstrated by the other resident monastics and – according to interviews I have conducted during a fieldwork in summer 2006 – also by pilgrims of every tradition and ethnicity. To them, the only valuable unifying element seems to be the common devotion to Mañjuśrī. As a matter of fact, the Bodhisattva is said to have appeared to Nenghai and to some of his closest disciples (including the nun Longlian 隆蓮) on Mount Wutai, and it was Mañjuśrī himself who revealed to Nenghai the teachings included in his work on the “Five syllable mantra” (Wuzi Zhenyan 五子真言), one of the principal tantric practices in this tradition.
In the present study, I shall make an attempt to evaluate Nenghai’s role in the developments of Buddhism on Wutaishan during the 20th century, as well as the legacy he left behind, particularly focusing on his first and second generation disciples who were and are still involved with the “Five Plateaus Mountain”.
21世紀初期，五臺山上有很多寺院將自己與“漢族喇嘛”能海上師重新聯繫起來。我已經就能海寫過幾篇文章。就格魯派一系而言，能海是現代漢-藏佛教現象中最重要的角色之一。為了在中國內地傳播藏傳佛教，能海數次訪問五臺山，並於1952、1953年間移居於此，在吉祥寺（他在五臺山最重要的寺院）度過了他的最後歲月。
能海在五臺山留下了不朽的印記。他至今仍在很多佛塔與寺院裡備受尊崇，那裡身著黃色僧袍的僧人遵循著他制定的特別儀軌：唱誦譯成漢語的藏文佛經，舉行純粹藏傳佛教式的坐禪與法會，同時也遵守著典型漢傳佛教的習慣與戒律。
這些漢-藏佛教場所，其近年來在數量上的增長及重要性方面的提升，可能與政治原因不無關係：對漢傳與藏傳佛教來說，它們應該是“中立的碰撞點”。盡管如此，我們必須切記，在當代的能海信仰團體內部可以觀察到高度的宗教動機，而五臺山其他僧院的常住僧人以及――據我2006年夏天的田野調查――來自不同宗派、種族的朝聖者對他們又都表現出了接受。對這些人而言，對文殊菩薩的共同信仰，似乎惟一有價值的整合性因素。事實上，據說文殊菩薩曾于五臺山在能海及其最親隨的弟子（包括比丘尼隆蓮）前顯身，並向能海揭示了那些記錄在其《五子真言》――此教派中最重要的密法之一――裡的教義。
在本文中，我嘗試評估能海在20世紀五臺山佛教發展中的作用，以及他所留下的遺產，尤其是他那些過去曾經或現在仍然與五臺山關係密切的第一代、第二代弟子。 |
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| ヒット数 | 112 |
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| 作成日 | 2020.10.16 |
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| 更新日期 | 2020.10.27 |
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