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作 者:沈國光 Shen Guoguang
机构地区:[1]中國社會科學院考古研究所
出 处:《唐研究》2024年第1期337-369,共33页Journal of Tang Studies
基 金:國家社科基金重大項目“中國歷代釋氏碑誌的輯録整理與綜合研究”(批准號20&ZD266)的階段性成果
摘 要:無論是佛教史學界,還是中古史學界,對家族信仰的研究始終是一個重要課題。中古民衆以家族爲單位參與造像,可以説是佛教在社會中彌漫的一個縮影。這一時期,佛教已逐步滲透到了家族生活的核心。誠然,家族與佛教信仰的關係已是一個爲學界所深耕熟耘的話題。陳寅恪曾指出南北朝諸皇室中蕭梁與楊隋兩家與佛教關係最深切,雖然兩家至唐時已爲亡國遺裔,“然其世代遺傳之宗教信仰,固繼承不替,與梁隋盛日無異也”[1]。By the end of the Northern Dynasties,the Pingyi Yan clan馮翊嚴氏had already grown into a powerful local clan in the Guanzhong關中region.They took root in the local society,participated in the local Buddhist community organization,and presided over the construction of Buddhist statues.From the end of the Northern Dynasties to the beginning of the Tang dynasty,this clan nurtured an influential monk named Zhiyan智儼in the Guanzhong region.This tradition continued into the Tang dynasty,represented by Yan Tingzhi's嚴挺之branch.They socialised with famous monks,built cave temples and other temples,transcribed Buddhist inscriptions and some members of them even became nuns themselves.In addition,in the course of“centralization”,the Yan clan migrated to Luoyang洛陽.Clan members such as Yan Tingzhi嚴挺之and Yan Ying嚴郢were not only part of the upper echelon of the bureaucratic system,but also in close contact with the Buddhist monks of the Northern Chan北宗禪,the Vinaya律宗and the Esoteric sect密宗who were active in Luoyang洛陽.This strongly promoted the spread of Buddhism in the upper echelons of society.At the same time,some family members were appointed as local officials,who also actively participated in local Buddhist affairs and promoted Buddhism in the two capitals(Liangjing兩京)back to local Buddhism.It can be said that the history of the Yan clan's belief was also a historical epitome of the spread of local Buddhism in the Northern Dynasties and its flourishing in the Tang dynasty.
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