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东魏—隋朝时期的高僧灵裕在开皇九年开凿的安阳宝山大住圣窟外壁上雕刻一系列佛名和《略礼佛忏悔文》。这些刻经反映出一种与南朝众多礼忏文献不同的、在北朝两次灭佛和“末法”思想盛行背景下形成的北方礼忏系统。这一系统是在改造《观药王药上菩萨经》的六种佛名并融合《决定毗尼经》的《忏悔文》之后产生的。本文对比了《观药王药上菩萨经》、大住圣窟和三阶教的《七阶佛名》相关佛名的同异,比较了灵裕与三阶教创始人信行在宗教身份、地位、学养、对待权贵的态度等方面的巨大差异,并且联系到开皇二十年三阶教被隋文帝禁断的史实,认为:三阶教的《七阶佛名》是沿袭大住圣窟的《略礼佛忏悔文》并稍加改动的产物。河北曲阳八会寺和北京房山石经山雷音洞的刻经,在礼忏方面与大住圣窟属于同一系统。龙门石窟擂鼓台中洞具有礼忏功能,是太平公主与神都太平寺僧众开凿的。
The Eastern Wei Dynasty - the eminent monk of the Sui dynasty, Lingyu sculptured a series of Buddhist names and “Solemn Repentance Manuscripts” on the outer wall of the Baoshan Holy See at Anyang in the 9th year of Kaihuang. These carved scriptures reflect a system of Northern Etiquette formed under the background of the two eunuchs and “Dharma ” in the Northern Dynasties, which are different from the numerous etiquette and writings of the Southern Dynasties. This system arose from the remodeling of the six Buddhist names in the Bodhisattva Sutra and the merger of the “penitent text” of “determining the Book of Peranakan.” This article compares the similarities and differences of Buddhist names related to the “Seven Principles of Buddha Names” of the “King of Medicine on the Bodhisattva Sutra,” the Great Living Holy Cave and the Third Order, Status, schooling, the attitude of treating elites and other aspects of the great differences, and linked to Kaihuang three decades of teaching was banned by Sui Wendi’s historical facts, that: the third order of the “seven-order Buddha name” is followed by the Great Living Holy Cave The “Sari Buddha Sūtra” and slightly modified the product. Quyang Temple in Beijing and Beijing Fangshan Stone Mountain Lei Yin-hole carved scriptures, courtesy and repentance with the Great Living Holy Cave belong to the same system. Longmen Grottoes Taizhong Dong drum with a ceremony repent function, Taiping Temple is peace Taiping monks and gods were cut.