晚清民国成都二仙庵传戒研究

发布时间：2019-01-11 09:10

【摘要】：成都二仙庵始建于康熙年间,是全真道龙门派碧洞宗的祖庭,也是我国为数不多具有传戒资格和传戒能力的道教十方丛林之一。乾嘉时期,道教处境艰难,但二仙庵经道众的共同努力获得了较大发展。晚清时期是二仙庵发展史上最为关键的时期。道光二十九年(1849),二仙庵被授予“十方丛林”的称号,为传戒奠定了基础。民国时期,道教所依托的传统封建体制垮台。面对新的政治环境,二仙庵顺应历史潮流,积极参与道教事务,发展刻经事业,组织宗教活动,保持着积极发展态势,巩固了碧洞宗在西南地区的地位。光绪十四年(1888),宋至智在二仙庵开坛演戒,其后阎理和、王宗生、熊理斌、王伏阳相继传戒说法。至民国三十一年(1942),申信筠开坛传戒。此次传戒虽正值抗日战争时期,但四川深处大西南,社会环境相对稳定。二仙庵自建立之日起就与官方联系密切,民国时期更是主动与政府合作,得到了官方的支持。二仙庵人才辈出、宫殿规模较大、信徒较多、文人墨客常聚于此,增加了其影响力。雄厚的宫观经济实力为二仙庵传戒奠定了物质基础。二仙庵的经济来源是多方面的,依靠田产获得收入是其主要途径,因花会所获得的收入是另一重要来源。民国三十一年传戒所留下的《二仙庵壬午坛登真篆》记录了27名戒师、115名得戒弟子的个人资料。此次传戒的戒师均为四川籍,多为“崇”字辈,辅助传戒师呈现年轻化的特点。得戒弟子来自5个省份,以四川籍最多,云南其次；分属于龙门派、华山派,以龙门派居多；共涉及4省36县的84座戒子出家宫观。该登真篆为研究民国末期全真道在西南地区的发展、全真道的宫观分布情况提供了宝贵的第一手资料。在将近60年的时间里,成都二仙庵传戒多达60余期,对道教的发展产生了重要影响。传戒培养了大批道教人才,并深刻影响了西南地区的道教信仰格局。总之,二仙庵的传戒壮大了全真道的势力,是全真道发展史上极为重要的一页。
[Abstract]:Founded in Kangxi period, Chengdu Erxian Temple is the ancestor of Bidong sect of Quan Zhen Tao Longmen School, and is one of the few Taoist forests with the ability to preach precepts and precepts in our country. During the Qianjia period, Taoism was in a difficult situation, but the joint efforts of the two Immortals and Taoists made great progress. The late Qing Dynasty was the most critical period in the history of the development of Erxianan. Daoguang 29 (1849), Erxianan was awarded the "Ten Jungle" title, for the precepts laid the foundation. During the period of the Republic of China, the traditional feudal system relied on by Taoism collapsed. Facing the new political environment, Erxianan followed the trend of history, actively participated in Taoist affairs, developed the cause of engraving scriptures, organized religious activities, maintained a positive development trend, and consolidated the position of Bidong sect in southwest China. Guang Xu 14 years (1888), Song Zhizhi in the second Xianan opened the altar ring, and then Yan Lihe, Wang Zongsheng, Xiong Libin, Wang Fuyang successively preached the precepts. In 1931 (1942), Shen Xinyun opened an altar to preach precepts. Although the precepts during the War of Resistance against Japan, but deep southwest Sichuan Province, the social environment is relatively stable. Erxianan has been in close contact with the government since its establishment, especially in the period of the Republic of China. Erxianan has a great number of talented people, large palaces and many believers. The literati often gather here and increase their influence. The abundant economic strength of the temple laid the material foundation for the second immortal temple to preach the precepts. The economic sources of Erxianan are various, the main way is to rely on the field property to obtain income, and the income from the flower meeting is another important source. In 1931, 27 precepts and 115 precepts were recorded. The precepts of the precepts are Sichuan origin, mostly worshiping characters, auxiliary precepts show the characteristics of younger. The disciples came from 5 provinces, Sichuan was the most, Yunnan was the second; belonging to Longmen school, Huashan school, Longmen school was the majority; there were 84 temple temples in 36 counties of 4 provinces. It provides valuable first-hand information for the study of the development of Quanzhen Taoism in Southwest China and the distribution of Quanzhen Taoist temple in the late Republic of China. In nearly 60 years, Chengdu Erxianan preached the precepts for more than 60 periods, which had an important influence on the development of Taoism. Precepts trained a large number of Taoist talents and profoundly influenced the pattern of Taoist belief in Southwest China. In a word, the precepts of Erxianan strengthen the power of Quanzhen Tao, which is an important page in the history of Quanzhen Dao.
【学位授予单位】：华中师范大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：B956.3;K25

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