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題名:神通、妖術和賊髡:論元代文人筆下的番僧形象
書刊名:漢學研究
作者:沈衛榮
作者(外文):Shen, Weirong
出版日期:2003
卷期:21:2=43
頁次:頁219-247
主題關鍵詞:元代蒙古西藏番僧喇嘛教Yuan dynastyMongolsTibetTibetan monksLamaism
原始連結:連回原系統網址new window
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  • 被引用次數被引用次數:期刊(5) 博士論文(1) 專書(1) 專書論文(0)
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  • 點閱點閱:410
本文以元代漢族文人筆下之番僧形象為論述對象,主要資料來源於元代文人筆記、佛教志乘中的零星記載,輔以官方正史如《元史》中的相關內容。筆者看重對元代漢族文人筆下之神僧 (摩訶葛刺崇拜)、妖僧 (秘密大戲樂法) 和惡僧 (發宋陵寢) 等三種典型的番藏形象作了描述,並進而對形成這類形象的歷史原因加以說明。筆者指出,番僧的得志與所傳秘法在朝中的流行,在很大程度上即意味著漢族士人從文化上進行反征服,將征服王朝最終納入華夏正朔的艱苦嘗試的失敗,是故,漢族士人對番僧的行為及其所傳教法的評價顯然有失偏頗,將番僧所傳秘密戒法視為禍國殃民之妖術,有失公允。遺憾的是,漢族士人為番僧留下的這三種典型形象不但遠播海外,而且其流風餘緒直到今天也未被徹底消除。
This article examines images of Tibetan monks in Chinese literature dur­ing the Yuan dynasty (1274-1368). It is primarily based on Chinese literati sketchbooks, Buddhist hagiographies and monastery gazetteers written during the Yuan period. It discusses three images of Tibetan monks emerged from Yuan Chinese literature in detail. 1) Since it was widely believed that the magic power of the protective deity Mahākala evoked by Tibetan lamas made a great contribution to the establishment of the Yuan dynasty, Tibetan lamas were viewed as magical monks who were infinitely resourceful; 2) Since Tibetan lamas passed on the so-called Secret Teachings of Supreme Joy, which were related to the sexual practices of Tantric Buddhism, to the last Yuan emperor, Tibetan lamas came to be seen as the chief culprits in the destruction of the Yuan dynasty, thus as evil monks who bred misfortune in Yuan China; 3) Tibetan monks were invariably depicted in Yuan Chinese literature as despotic monks who were fierce, malicious and domineering. The unbearable humiliation caused by Tibetan monks through such tragic misdeeds as the excavation of the Song imperial tombs evoked bitter and deep-seated hatred against Tibetan monks among Chinese. It is quite obvious that the accounts of the different words and deeds of Tibetan monks inside and outside the court noted by contemporary Chinese contain some biases. These biases are certainly rooted deeply in the cultural and religious alienation between Chinese and Tibetans. But nationalistic emotions were also an important factor leading Chinese literati to look upon Tibetan monks very negatively. The success of Tibetan monks and the popularity of their religious practices in the court led to the failure of the arduous attempts on the part of Chinese literati to launch a cultural counterattack, to replace barbarian with Confucian rule, and, finally, to transform the conquering dynasty established by a foreign nation into an orthodox Chinese dynasty that received the mandate of heaven. It is not fair to view the Tibetan lamas’ tantric teachings in the court as pure sorcery that brought calamity to the country and the people, and to place the blame for the rapid destruction of the Yuan dynasty solely on a few Tibetan monks. Unfortunately, these three typical images of Tibetan lamas portrayed by the Yuan Chinese literati were further dramatized and vividly pictured in later Chinese literature. Their impact has been not only far-reaching but also long lasting.
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2.Franke, Herbert(1942)。Sen-ge. Das leben eines uigurischen Staatsbeamten zur Zeit Chubilai’s, dargestellt nach Kapitel 205 der Yuan-Annalen。Sinica,17,90-113。  new window
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5.任崇岳(1991)。庚申外史箋証,鄭州。  延伸查詢new window
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9.弘教集。  延伸查詢new window
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12.(明)田汝成(1965)。西湖遊覽志餘,北京。  延伸查詢new window
13.(明)顧炎武(1940)。日知錄,臺北。  延伸查詢new window
14.晞髮集。  延伸查詢new window
15.廟學典禮。  延伸查詢new window
 
 
 
 
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