十七世纪至十八世纪中华佛教对越南佛教的影响

发布时间：2019-05-29 09:35

【摘要】：佛教以平等、慈悲为主要精神,容易融入世界上不同国家和地区的信仰文化。随即影响传入地的社会生活,为该地诸多方面发展提供文化动力。越中两国之间文化交往关系源远流长,佛教是两国文化交流的主要内容之一。越南佛教在思想、传承、修习、行持、礼仪、祭祀、建筑等方面都受到中国佛教深刻的影响,同时也形成了自身的特色,开创了具有民族文化色彩的哲学思想和行持方式,其中发源于陈朝时期的竹林禅派秉持的入世精神、居尘乐道思想最为突出。中华佛教不同时期对越南佛教影响深远,本研究只限于十七世纪至十八世纪这一阶段。本研究主要探讨和研究该阶段中华佛教对越南佛教产生了怎样的影响,并归纳和总结越南佛教在此阶段形成了哪些特点。十七、十八世纪,越南和中国的政治形势严峻,政权更替,战火不断,社会动荡,民不聊生。一方面,许多中国高僧跟随商船来到越南弘扬佛法,将中国传统禅派思想传入越南,为越南佛教快速发展带来了前所未有的机遇,并对越南文学、歌谣、俗语等文学形式、日常语言、社会道德价值、舞台艺术、建筑、雕刻等艺术形式,以及风俗习惯产生影响。另一方面,尽管越南疆域不断扩大,但战争给民众带来了巨大的心灵创伤,也为佛教发展提供了土壤。此时,最有越南特色的禅派——竹林禅派的伟大复兴,在与中国临济、曹洞两大禅派一起互动发展。虽然受到中华佛教的极大影响,但是越南佛教没有完全失去自已的特色,如:禅净双修、融合各禅派、三教同源、入世精神等。十七至十八世纪,来越南的中国禅师以其无私奉献的品行和渊博深厚的佛学造诣,完全征服了阮主、郑主,为以后中国来越南弘法的禅师铺好了道路。在这一时期,很多中国禅师应邀来到塘中的京都顺化给宫中官臣及子弟讲授佛法、举行戒坛、组织修习,还推动了诸多雄伟状丽佛寺的建设。等。可以肯定的是,中国禅师对越南佛教的影响不仅局限于十七世纪至十八世纪而直到如今,还延伸到当下。现在越南大部分寺院、道场仍然带有中华佛教的建筑特色,其名称仍然带有汉语或者是汉喃字,寺院、道场里僧尼的生活依然保留了之前的景象。虽然越南佛教发展受到中国佛教的深刻影响,但其也在不同历史阶段的发展过程中形成了自身各异的特色,每一阶段与一个宗派的兴衰紧密相关。十七世纪至十八世纪,越南佛教界呈现出源自中国的临济、曹洞两大禅派,和生于本土的安子竹林禅派,三大禅派相互交融、共同发展的景象,成为越南佛教史上最有代表性的阶段。在三大禅派深入交融的基础之上,越南塘中了观禅派就是结合中华临济禅派和中华曹洞禅派的精华而成,越南塘外的莲宗禅派是中华临济禅派和越南安子竹林禅派的结合。这就成为十七、十八世纪越中两国佛教文化相互交融的典型依据。
[Abstract]:Buddhism takes equality and compassion as the main spirit and is easy to integrate into the belief culture of different countries and regions in the world. Then affect the social life of the place of transmission, for the development of many aspects of the place to provide cultural impetus. The relationship of cultural exchanges between Vietnam and China has a long history, and Buddhism is one of the main contents of cultural exchanges between the two countries. Vietnamese Buddhism has been deeply influenced by Chinese Buddhism in terms of thought, inheritance, practice, etiquette, sacrifice, architecture and so on. At the same time, it has formed its own characteristics and created a philosophical thought and way of holding with the color of national culture. Among them, the Zhulin Zen School, which originated in the Chen Dynasty, adheres to the spirit of China's entry into WTO, and the thought of living in the dust and music is the most prominent. Chinese Buddhism has a profound influence on Vietnamese Buddhism in different periods, and this study is limited to the stage from the 17th century to the eighteenth century. This study mainly discusses and studies the influence of Chinese Buddhism on Vietnamese Buddhism in this stage, and sums up and summarizes the characteristics of Vietnamese Buddhism in this stage. In the 17th and 18th centuries, the political situation in Vietnam and China was grim, regime change, constant war, social unrest, and the people were in dire straits. On the one hand, many Chinese monks followed merchant ships to Vietnam to carry forward Buddhist Dharma and introduced Chinese traditional Zen ideas into Vietnam, bringing unprecedented opportunities for the rapid development of Vietnamese Buddhism, and for Vietnamese literature, ballads, idioms and other literary forms. Daily language, social moral values, stage art, architecture, sculpture and other artistic forms, as well as customs and habits have an impact. On the other hand, although Vietnam's territory continues to expand, the war has brought great spiritual trauma to the people and provided the soil for the development of Buddhism. At this time, the great rejuvenation of the Zen School of Bamboo Forest, the most Vietnamese Zen School, is interacting with the two Zen schools of Linji and Cao Dong in China. Although it is greatly influenced by Chinese Buddhism, Vietnamese Buddhism has not completely lost its own characteristics, such as: Zen pure double practice, integration of Zen schools, three religions of the same origin, the spirit of China's entry into WTO, and so on. From the 17th to the 18th century, the Chinese Zen master who came to Vietnam, with his selfless dedication and profound Buddhist attainments, completely conquered Master Nguyen and Master Zheng, and laid the way for the Zen master who came to Vietnam to spread Dharma in the future. During this period, many Chinese Zen masters were invited to Kyoto Shunhua in Tangzhong to teach Dharma to the officials and children of the palace, to hold an altar, to organize practice, and to promote the construction of many majestic and beautiful Buddhist temples. Etc. To be sure, the influence of Chinese Zen masters on Vietnamese Buddhism was not only limited to the 17th and 18th centuries, but also extended to the present. At present, most monasteries in Vietnam still have the architectural characteristics of Chinese Buddhism, and their names are still with Chinese or Chinese characters. The life of monks and nuns in the Taoist monasteries still retains the previous scene. Although the development of Vietnamese Buddhism is deeply influenced by Chinese Buddhism, it also forms its own different characteristics in the process of development in different historical stages, each stage is closely related to the rise and fall of a sectarian. From the 17th century to the 18th century, the Vietnamese Buddhist circles showed the scene of the two Zen schools originated in China, Cao Dong, and Anzi Zhulin Zen School, which was born in China, and the three Zen schools mingled with each other and developed together. It has become the most representative stage in the history of Vietnamese Buddhism. On the basis of the deep blending of the three Zen schools, the Guanchen School in Tong, Vietnam, is a combination of the essence of the Chinese Linji Zen School and the Chinese Cao Dong Zen School. The Lianzong Zen School outside the Tong of Vietnam is the combination of the Chinese Linji Zen School and the Vietnamese Anzi Bamboo Forest Zen School. This became the typical basis for the blending of Buddhist cultures between Vietnam and China in the 17 th and 18 th centuries.
【学位授予单位】：华中师范大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：B949

【参考文献】