【作者】 尹富；

【导师】 项楚；

【作者基本信息】 四川大学 ， 中国古代文学， 2005， 博士

【摘要】 在中國佛教中,地藏與觀音、文殊、普賢一起被尊為四大菩薩,他以“地獄不空,誓不成佛;眾生度盡,方證菩提”的宏大誓願與自我犧牲精神而著稱,得到了民眾普遍的崇敬與膜拜,在中國的社會史、宗教史、藝術史、文學史,甚至思想史中都留下了不可磨滅的痕迹。本文即以地藏信仰為研究對象,以“中國化”為核心概念,對地藏信仰在中國的興起、展開、轉型、與中國文化的融合等進行了全面的考述,並對歷代文人與地藏信仰的關係,以及與地藏信仰相關的文學作品進行了研究。 緒論部分主要介紹了中國地藏信仰研究的總體狀況,指出了本論文所要達到的目的及研究意義所在,並明確了章節架構以及研究方法。自上世紀初以來,地藏信仰研究在分類研究及綜合研究方面都取得了較大的成績,但在研究的深度上還需要加深,範圍上也需要拓展,例如三階教與地藏信仰的關係究竟如何?地藏救贖重心為什麼會偏移?歷代文人與地藏信仰關係如何等等。 在第一章中,首先考察了地藏菩薩及其信仰傳入中國的時代,澄清了此前有關這一問題的一些模糊的、甚至錯誤的說法,認為地藏信仰的傳入及其在中國的興起是六世紀中葉以後的事。其次,對早期宣揚地藏信仰經典的傳譯情況及其内容予以考察,這些經典包括《須彌藏經》、《大方廣十輪經》、《占察善惡業報經》。再次,最早宣揚地藏信仰的經典出自印度或中亞,但該信仰在這些地方並未發展起來,相反在中國卻得以興起並獲得了巨大發展,其原因何在?本章也進行了討論。認為在中國發展成熟的末法觀念的流行是地藏信仰得以興起的重要背景,而深受末法思想影響的三階教對地藏信仰的興起做出了重要貢獻。更多还原

【Abstract】 In Chinese Buddhism, Ti-tsang p’u-sa is referred as one of the four great Bodhisattvas. He is famous for his great vow: "As long as the hells are not empty, I vow not to become a Buddha. Only when all living beings have been saved, will I accomplish Bodhi." And widely worshipped by Chinese people. As a result, we can find a lot of Ti-tsang’s indelible traces in Chinese histories of society, religion, art, literature, and thought. Taking " sinification " as the main idea, in this thesis, I have studied almost every aspect of the faith of Ti-tsang in China, especially its rise, development, transformation, combination with Chinese culture, and influence on Chinese literati and literature.In the preface, I look back on the present research situation of this field. Although lots of achievements have been acquired, the research should be deepened and widened. For example, the true relations of San-chieh chiao school (teaching of the three levels) and Ti-tsang’s faith, the cause of the change of Ti-stang’s function, and the attitude of Chinese literati.In chapter one, I point out that Ti-tsang’s name appeared in Chinese Buddhist texts early in the Three Kingdoms Period, but the faith in Ti-tsang was introduced to China after A.D.550s. The first Chinese translated scripture of Ti-tsang’s faith may be Xu-mi zang ching (Now, it is an aspect of 60 fascicles Ta fang-teng ta-chi ching.) While the other two scriptures play more important roles in Ti-tsang’s faith, they are Ta fang-guang shi-lun ching and Chan-ch ’a shan-o yeh-pao ching. Hsu-mi tsang ching and Ta fang-guang shi-lun ching come from India or Central Asia, but thereare few evidences of Ti-tsang’s faith can be found there. In contrast, in China, Ti-tsang becomes as an important Bodhisattva as Kuan-yin. The cause, I think, is the thought on the latter dharma, which influenced Chinese People greatly. Especially San-chieh chiao school, influenced by the thought on the latter dharma deeply, contributed much to the rise of Ti-tsang"s faith. In this chapter, I also point out the Characteristic of Chinese faith in Ti-tsang before A.D.651 is the verbal chanting of the name of Ti-tsang.In chapter two, I pay more attention to Ta-sheng ta-chi Ti-tsang shih-lun ching. In A.D.651, the eminent monk Hsiian-tsang translated Shih-lun ching again, and renamed it Ta-sheng ta-chi Ti-tsang shih-lun ching, not only affirmed that it is the scripture of Ti-tsang, but also promoted its status. There from, except for monks of San-chieh chiao, the eminent monks of other sects began to quote the content of Shih-lun ching in their works. Evidently, this made Shih-lun ching spread more widely, also accelerated the development of Ti-tsang’s faith. Affected by Ta-sheng ta-chi Ti-tsang shih-lun ching, there appeared a repentant ritual of Ti-tsang, Tsan-li Ti-tsang pu-sa chan-hui fa-yuan fa. Also because of this scripture, prosperous, and the spreading of Ti-tsang’s story, a lot of Ti-tsang’s statuaries rushed out.In chapter three, firstly, I discuss the change of Ti-tsang’s saving function and its cause. Since the early 8th century, Ti-tsang began to save people mostly in the world after death, and became the chief savior in that world. In this change, monks of the Hua-yen tsung school, for example Fa-tsang and Cheng-kuan played important roles.Secondly, I discuss why Ti-tsang could take the Yen-lo wang’s place, and became the overlord of the world after death. Maybe in the late Tang Dynasty, there came a Chinese forged scripture, Yen-lo wang shou-chi ssu-chung ni-hsiu sheng-ch 7 wang-sheng ching-t ’u ching, which says ten kings rule people after death together, Yen-lo wang only one of them. Because each king has his own function, Yen-lo wang fell in status, it is necessary to find a new overlord of the world after death. Ti-tsang of course took Yen-lo wang’s place.Thirdly, I study the response of Mi tsung school and Ching-tu tsung school on Ti-tsang’s faith. My conclusion is Mi-tsung school accelerated the development of Ti-tsang’s faith since the early 8th century, while scrambling for believer, some monks of Ching-tu tsung school threw stones at San-chieh chiao school and Ti-tsang’s faith.In chapter four, I mainly research on Ti-tsang p ’u-sa pen-yuan ching and the examples of the farther sinification of Ti-tsang’s faith. I conclude that Ti-tsang p’u-sa pen-yuan ching was forged in A.D.936-974, it was already spread widely in the Northern Sung dynasty. Under its influence, Ti-tsang connected with Chinese filial piety culture, and to a certain extent, Ti-tsang and Mu-lien were confused. Inversely, Ti-tsang p’u-sa pen-yuan ching is called Buddhist Hsiao ching.The farther sinification of Ti-tsang’s faith also exits in these fields: repentant rituals of Ti-tsang created in the Song, Yuan, Ming, Qing Dynasties; Ti-tsang p’u-sa shih-chai jih manuscripts in Maogao Caves in Dunhuang; the celebration of Ti-tsang’s birthday; the connection of Ti-tsang and Taoism; and taking Chiu-hua Mountain as the worshipped place of Ti-tsang, etc.In chapter five, I pointed out the relationship of Li Bai, Liang Ssu, Mu Yun, Ssi-kong Tu, Su Hsun, Su Shi, etc and Ti-tsang’s faith. And research on the literature concerned Ti-tsang’s faith.In the conclusion, I summarize the content of five chapters. Furthermore, I discuss the roles that intellectuals and plebs played, and the effect of the choice of culture in the development of Ti-tsang’s faith in China. I also discuss the significance of the study of Ti-tsang’s faith to the study of faith in other Buddhas and Bodhisattvas. Finally, I point out what should be farther deepened and widened in the future study.更多还原