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灵验记研究

The Research of Miraculous Story  

【作者】刘亚丁 【导师】项楚

【作者基本信息】四川大学，中国古典文献学，2003年，博士


【摘要 (中文/英文)】 本博士学位论文在对从南北朝到清朝的灵验记做全面考察的基础上，着重搜集整理南北朝至唐五代的佛教灵验记文献，对其进行研究阐释。论文分四部分：引言、上篇分论、下篇综论和结语 引言：首先考察“灵验”一词在先秦和佛道两教典籍中用例：它们都有“神奇效应”之意，灵验指因信仰神灵而导致的某种效验现象，一种超自然力量成就的奇迹。对佛教而言，灵验记一般是围绕崇敬或轻慢三宝展开叙述的。除一些专书而外，灵验记主要散见于佛教典籍和文人笔记或通俗小说中：一些佛经在流传过程中形成相应的灵验记，如《光世音应验记》、《弘赞法华传》《法华经》等。敦煌写卷表明，一些灵验记是直接附在所抄佛经前后的。在各种高僧传、文人笔记、类书和敦煌遗书中，有大量灵验故事。鲁迅、陈寅恪、郑阿财、李剑国和M．叶尔马克等对灵验记的整理和研究值得关注。 上篇第一章舍利：康僧会在孙权面前“礼请”出舍利的灵验故事，象征着吴国归依佛教；隋文帝朝的《舍利感应记》制造隋之江山得之于天的神话；以云来赞美舍利是对佛教的“误读”；从巫术原理看舍利治病。 第二章佛像：汉明帝梦金人，南北朝帝王大造佛像，佛像在早期佛教传播中起了重要作用；梦金人成了个人归依佛门的一种仪式；佛像具有救人、预告吉凶等种种灵异；佛像在释子看来是佛的应身，佛像崇拜又是祖先崇拜的变体；佛像也被用于祈雨仪式之中。 第三章地狱：指出地狱灵验记出自何书、具体篇目；诵经念佛者在阎王处受到还阳或添寿的奖赏；对一个敦煌入冥故事的阐释；制造佛难者在地狱受罚；古巴比伦、古希腊罗马和欧洲中世纪对地狱的描写与中国的地狱观念。 第四章净土：净土类灵验记的出处；修炼净土的方式有：“跏趺面西”、烧身、饲虎等，这些方式反映了佛教对人的躯体的否定；法照等对净土的观想；佛和基督教的上帝都以光照耀众生。 第五章天花：“天花”在《阿含经》等佛经中的出现；由于“凡圣同途”的观念中国的僧人也渴望与天花产生联系；考证“天花乱坠”的主体如何由“法云”演变为“云光”，并指出一些工具书的注释错讹；对禅籍嘲讽“天花乱坠”问题的讨论。 第六章有关《观世音经》的灵验记：《观世音经》的由来；该经《普门品》被形象化为若干灵验故事；南北朝时期佛教的兴盛和门阀士族的信佛与灵验记的形成。 第七章有关《金刚经》的灵验记：该经灵验记的出处；该经的种种灵验分析；《观世音经》类灵验记的原创性，《金刚经》类灵验记由其演化而来。 下篇综论，第一章灵验记与文学；简述对灵验记的文学价值研究的状况；灵 验记的口语化文风；灵验记已具有丰富复杂的叙述层次；明末《二刻拍案惊奇） 之一回和清代《梁武帝西来演义》对灵验记直接模仿；因果报应母题在《宣和遗 事》和一《说员全传》中的再现。唐太宗入冥故事的演变；人间——地狱——天国 的游历文学展现。 第二章灵验记与历史：灵验记问接反映了一些正史中回避的残酷现实；从灵 验记中可以考察出丰富的民俗学内涵；反映同样的历史事件灵验记与史书有不同 的侧重点。 第三章灵验记与宗教：灵验记是传播幽玄佛理的方便法门；灵验记利用了中 国固有的民fAJ崇拜心理；禅宗对灵验记的崇拜对象采取了嘲讽的态度。 结语指出，南北朝唐五代时期为灵验记的原创期，后来的灵验记主要是模仿 其故事模式；灵验记是佛教中国化的途径之一，是中国人的实践理性改造佛教的结果。

On the basis of a survey made about the Buddhist miraculous stories from the Northern and Southern Dynasties to Qing Dynasty, this doctorial dissertation is engaged in the reinterpretation of the Buddhist literature collected about miraculous stories especially from the Northern and Southern Dynasties to Tang Dynasty and the Five Dynasties. This dissertation therefore is divided into four parts including the Preface. Part One: the Extensive Exposition, Part Two: the Comprehensive Study, and Conclusion. In the Preface, by identifying the respective usages of the term "Ling Yan"(miracle) in the literature of Qin Dynasty and later on in both the Buddhism sutras and the Taoism scriptures, the definition to it is presented, which bears a common meaning of miraculous effect referring especially to the supernatural effect performed on the faithful religious adherents or the miracles accomplished by the supernatural force. As far as Buddhism is concerned, miraculous story mainly involves showing the respect to or disdaining Buddha Buddhist doctrine and Buddhist monks. Apart from some monographs, Buddhist miraculous stories scattered in various Buddhism sutras and many other literary sketches and novels. With the widespread of some Buddhism sutras, some miraculous stories appeared correspondingly, for example, Avalokesvara Sutra and the Miraculous Stories of Avalokesvara, Saddharmapundarika Sutra and the Legends to Advocate Saddharmapundarika, etc. As the manuscripts unearthed in Dunhuang indicate, some miraculous stories are the attachments to the Buddhist sutras. Many other miraculous stories are located in various great monks' biographies, literary sketches, encyclopedic works and manuscripts unearthed in Dunhuang. Many contemporary scholars as Lu Xun, Chen Yingke, Zheng Acai, Li Jianguo andE p a K o B M. contributed a lot to sorting out and studying the miraculous stories, whose effort is surely worth paying great attention to. Part One: the Extensive Exposition Chapter One : Sarira. The miraculous story that Kang Senghui presented the sarira with great respect to the king Sun Quan during the period of Three Kingdoms marked the new era that Kingdom Wu was converted to Buddhism. The Miraculous Stories of Enshrining Sarira in the period of Emperor Sui Wen creates a myth that it is the God who award an emperor the throne. It's a typical misunderstanding about Buddhism to compare the cloud to sarira. Compared with witchery, the therapeutic function of sarira is studied. Chapter Two: Buddhism Image, in which talks about the important role the Buddhist image plays on the early stage of the introduction of Buddhism into China with the support of some stories such as Emperor Han Ming's dream of a gold image and in the Northern and Southern Dynasties the emperors issuing the order to construct Buddhism images in large scale. Dreaming of gold image serves as a ceremony for an individual to serve Buddha. Buddhism image performed such miracles as saving the mankind, telling fortunes and so on. Since for the monks. Buddhism image is an incarnation of Buddha's, to worship the Buddhism image in this way is a substitute for idolizing their ancestors. Buddhism image was also served at the ceremony to pray for rain. Chapter Three: the Hell points out the very resources of those miraculous stories about the hell in which the Buddhism believers were rewarded to return to the man's world or lengthen their life time and reinterprets a Dunhuang story of traveling in the hell. Those who intend to diminish or brought about extermination to the Buddhism are due to be punished in the Hell. The comparison between the Chinese concept of the hell and the description about the hell in ancient Babylon. Greece. Rome as well as that in Europe in the Middle Ages is carried out. Chapter Four: the Pure Land (Sukhavati) studies the resources of the miraculous stories of Sukhavati first. The methods to practice Sukhavati consist of sitting cross-legged while facing the west, burning oneself, feeding the tiger with one's own body. etc. wh

【关键词 (中文/英文)】 miraculous story; Buddhism; Literature; Interpretation; Naturalization into China

[ 本帖最后由 luody 于 2008-11-26 16:02 编辑 ]