试说乡村社会与中国佛教寺院和僧人的互相  影响

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저널정보: 국립문화유산연구원 헤리티지:역사와 과학 문화재 제45권 제3호

발행연도: 2012.1

수록면: 60 - 81 (22page)

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古代中国佛教寺院所处的环境主要可分乡村、名山、城市三个类型，这也构成了寺院存在的环境差异，从而影响了寺院佛教的发展，并构成寺院与社会关系的不同类型。这里仅就乡村社会的环境对寺院与僧人，也就是给佛教在乡村的存在与发展带来了新的形态和各种影响。当寺院处于社会结构中的不同环境位置时，它们必然会产生不同的外在和内在社会适应性。跟上述文章一样古代中国佛教寺院位于乡村、名山、城市三个不同环境。到东晋十六国起中国的寺院才接收了大量出家的汉人，寺院数量也大大增加，广泛分布在乡村、名山和城市。少数名山上寺院的社会环境反而与城市里的差不多，不同的只是自然环境，从而和一般的乡村寺院有所区别，应该另当别论。存在于乡村中的寺院由于和当地社会打成一片，相互的影响程度比城市和名山中的寺院大得多，给乡村寺院及其僧侣所造成的利弊也就更为显目。大致有以下四点。第一，在农村寺院出家的僧众，一般都来自附近的地域，不若城市和名山的寺众往往来自四方各地。他们之间，以及他们与附近信众之间彼此有着相近的生活习惯，操着相同的方言，容易形成较为紧密的关系。因此乡村地势限制对寺院僧众和信众构成的影响。第二，乡村寺院以地方经济为依托，互相荣衰与共。由于寺院在农村地区成了难得的公共场所，也就此往往成了乡村集市的所在地。其实佛寺的修造和存在本身也是对地区经济的一个促动，因为修造需工匠材料，有寺就有香客和香烛消费等等，都会或多或少带动商品经济发展。不过乡村寺院的经济状况一般要远比城里的寺院差，僧众的生活条件当然也会差得多。如果碰到一些天灾人祸，收成欠佳，经济萧条时，在如此经济的生存压力之下，僧人流散，寺院也不能存续。第三，乡村寺院与信众之联系有别于城市和名山上的寺院。因为在中国寺院不仅仅是僧人苦修之地，而且还是一般在家信徒朝拜的场所，它周围总有着多寡不一的信徒群。第四，乡村佛教与地方民间信仰有更多的结合，在很大程度上导致了佛教的民间化。这是一个相互作用的过程。由于佛教有着作为全国性宗教的优势，往往会把具有地方特色的崇拜变为佛教信仰或染上佛教色彩。当然乡村佛教寺院既然与当地社会保持密切的关系，在受到地方上影响的同时，也一定会有反向的影响。乡村是文化教育相对落后的地方，这使得村寺或所谓“野寺”成了其中文化上的闪亮点。如果有高僧在此的话，那寺院绝对是这个区域里的文化制高点。这个制高点的作用是非常广泛，有戒律和因果报应等道德说教作用，有修桥铺路等示范义举，有医药赈灾等慈善功德，有推动文化教育的影响，有保护寺院四周林木山水之功劳等等，等于成了一个个地域的文化和慈善中心。佛寺对乡村的丧葬影响很大。由于中国人的坟墓主要修筑在乡村，即使是城市居民死后也会回原籍下葬，至少是要葬在郊外。乡村佛寺一般都要参与丧事。以上种种表明，虽然大多数著名的佛教寺院不是在名山就是在城市，但寺院的多数却是在广大乡村，它们通过在与乡村社会的相互融合，联系着百分之九十几的中国民众，成为佛教在中国最重要的生存基础。而乡村寺院与当地社会民众之间的互相影响是全方位的，或多或少牵涉到社会生活的各个方面。乡村地区的这些寺庙在时间和空间上的广泛分布也足以说明佛教寺院和中国古代农村社会的紧密结合。

Environment of ancient Chinese Buddhist temple can be classified to three types such as regional society(鄕村),famous mountain(名山), and urban areas(都市). This made differences in environment where a temple existed and in turn, affected development of Buddhism. And this made another type in relationship between Buddhist temple and a society. This study explains influences which regional society gave on not only Buddhist temple and a monk but also existence and development of Buddhism. When temples are placed in different environmental position, that is, urban areas and regional society, among a social structure, they eventually should adapt to a different society externally and internally. As told in above, ancient Chinese Buddhist temple was located in regional society, famous mountain, and urban areas. Since Eastern Jin and Sixteen Kingdoms, as number of temple much increased, and temples and monks were concentrated on famous mountain, temples in famous mountains and urban areas had developed showing similar aspects each other. But because temples in regional society were influenced a little differently, this study focused on the point. There are four kinds of influences between temples and monks in regional areas. Monks in regional areas had a comparatively close relationship with a society because they came from same area or surrounding areas. Therefore,powers of regional areas restrict influences made by monk group in temple. Second, temples in regional areas shared their joys and sorrows depending on regional economy. Temples in regional areas became a public place for the society and often a market place. In fact, construction and existence of a temple originally became a driving force in regional economy. This is because construction of temple needs artisans and materials and some temples had visitors and included market economy like consumption of incense and candles, though the economic size was large or small. And when regional areas experienced natural disaster or man-made disaster or had poor harvest or economy was in depression, monks left temples and then, temples themselves could not exist. Third, the relationship between temples in regional areas and Buddhists was distinguished from the temples in urban areas and famous mountains. This is because temples in China were places where monks practiced and at the same time, places where general Buddhists worshipped. So there were always a number of Buddhists around the temples. Forth, Buddhism in resional areas was connected to regional Folk beliefs. As a result, Buddhism was spread across the nation, worship with local color often was changed to Buddhist belief or was tinged with Buddhism. While temples in regional areas maintained a close relationship with regional society.they were influenced by the region or gave influences. As a representative example, temples in regional areas showed model behaviors instead of roles of facilities related to various cultures with comparatively advanced level - for example, school, hospital etc. The temples highly affected funerary rites in regional areas. Chinese tombs were mainlymade in regional areas. After death,people living in urban areas were buried in hometown or at least, they were buried in suburbs not urban areas. Temples in regional areas generally participated in funerary rites. Above shows that though most of famous Buddhist temples were located in urban areas not in famous mountains,majority of temples were located in vast regional areas. Through mutual interaction between temples and regional society, the temples in the regional areas were related to Chinese people of over 90% and regional areas became the most important foundation for Buddhism in China. Mutual influences between temples in regional areas and the general public in regions were omnidirectional and spreaded to every aspects of social life in small or large degree. Thus Tombs in temple were widely spreaded across regional areas over time and space. This is enough to explain a close relationship between Buddhist temples and rural society in ancient China.

#Buddhist Temples #Regional Society #Famous Mountain #Urban Areas #Buddhist Monk

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/ / ?守仁修《万??州府志》卷六“分水??佛庵”?

/ / ?炎武《日知?》卷十五“火葬”?

/ / 《 ?高僧?》卷二十一《唐?州神山寺?玄爽?》

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