| 摘要: | 南北朝在中國歷史上，是一個紛亂、朝代更迭迅速的動蕩時期；但是在文化發展上，卻是歷朝中最豐富、多元且燦爛的時代。滋長於南北朝的中國佛教文化，懺悔思想是其中最為顯著且有特色者。東晉時，道安法師依《十誦律》制定僧尼軌範，佛法憲章，其中的第三則─布薩差使悔過等法，影響所及，使接續其後的南北朝時期，僧俗間皆對律典的研究極為關注；更因律學研究的深入，滋養了南北朝懺悔思想的開展。三國魏文帝時，支謙譯出《三品悔過經》等屬於部派佛教過渡到初期大乘的懺悔觀的經典；南北朝前後時期更有眾譯師譯出《大方等陀羅尼經》、《觀普賢菩薩行法經》、《觀虛空藏菩薩經》、《金光明經》、《十住毘婆沙論》等，具有大乘教義的懺悔思想的經論，將大乘懺悔思想傳播予當時的僧俗間，帶起南北朝懺悔實踐的風氣。 在中國，佛教初傳時期，許多的懺悔觀起源於初期佛教戒律中的布薩法；到了南北朝，更因為大乘佛教經典的譯出並傳入中國，使得南北朝的佛教懺悔觀，從初期佛教懺悔觀中做為懺除犯戒之罪業，以為禪觀前行的對首懺；轉變為大乘佛教懺悔觀中，在十方諸佛前懺悔累世罪業，以獲得感通諸佛印證除罪的取相懺；發展到正觀法性平等、罪性本空的無生懺，最後將大乘經典的懺悔觀融入本土的儒家齋戒、首過，道教齋醮的悔過思想，開展出中國特有的佛教懺悔實踐法門，以及懺悔思想。在南北朝時期，依止佛教修持的僧俗大眾，以布薩法、禮懺法、大乘經典懺悔法、五悔法等懺悔方式，完成其個別的懺悔實踐和不同宗教情懷的目的。接著，在懺悔實踐的同時，也創制出多元的懺悔儀式和特有的懺悔文學作品，在這些懺悔儀式和懺悔文學作品裡，蘊藏有大量豐富的懺悔思想和懺悔文化。 佛教懺悔思想在南北朝蓬勃開展，使得後世隋代天臺智顗創制了以大乘經典的懺悔觀為依據的四部懺儀，成為中國後世佛教懺悔法門的開端，所以南北朝時期佛教的懺悔思想，深深影響中國佛教懺悔法門和儀式之制定和產出。故本論文的研究目的在於探究南北朝佛教懺悔思想的起源和發展，先探討佛教懺悔思想的源頭─印度初期佛教懺悔觀及大乘佛教懺悔觀；再從佛教史傳蒐集南北朝佛教懺悔實踐的相關記錄與文獻，並針對其懺悔實踐的方式、過程和目的，分析南北朝佛教懺悔文化和懺悔思想，最後將其統整做出分類，以做為探究中國佛教懺悔法門形成因素，以及研究中國佛教懺悔實踐，在宗教上的目的和意義之參考資料。
Although the period of Chinese history known as the Southern and Northern dynasties was characterized by frequent political upheaval, it was also a time of vibrant cultural diversity and development. It was during this period that Buddhism first laid down deep roots in Chinese, one of the most conspicuous fruits of which was the repentance ritual. During the Eastern Jin dynasty the basic pattern of the Buddhist monastic community was laid down by Master Daoan in his Ten-chapter Vinaya, in which it is stated that the repentance thoughts is to be carried out on the customary observance days. (poṣadha) This stricture was widely adopted at the time, and continued to be observed during the Southern and Northern dynasties, a period in which monastics and laymen alike made detailed studies of the Vinaya, and it was in this religious milieu that the repentance thoughts took shape. During the Three Kingdoms period Zhi Qian translated several proto-Mahayana scriptures which cover repentance, including the Sanpin heiguo jing. Prior to, during, and following the Southern and Northern dynasties quite a few additional translations were made of texts which have a bearing on the concept of repentance, including the Da fangdeng tuoluoni jing, the Guan puxian pusa xingfa jing, the Guan xukongzang pusa jing, the Jinguangming jing, and the Shizhu piposha lun. All of these texts were widely disseminated and thus had an influence of the development of the repentance thoughts. The repentance thoughts of Chinese Buddhism has its origins in the poṣadha observance of early Buddhism. By the time of the Southern and Northern dynasties, large numbers of Mahayana scriptures had already been translated, resulting in a shift away from the simple repentance thoughts of early Buddhism, towards a more elaborate affair intended to effect the eradication of evil karma. As the form continued to take on more Mahayana elements, it began to be seen as a way of repenting in front of the buddhas of the ten directions for one’s evil deeds committed in one’s past lives. As the concept of repentance continued to develop it began to incorporate various Confucian ideas, such as zhaijie, shouguo, and zhaijiao, at which point the ritual had taken on a distinctively Chinese flavor. Amongst the distinctive forms which developed during the Southern and Northern dynasties are the busa fa, the lichen fa, the dasheng jingdian chanhui fa, and the wuhai fa. This long phase of continual development resulted in the production of a large body of related literature describing the rituals and the ideas on which they were based. During the subsequent Sui dynasty the Tiantai master Zhi Yi formulated his four repentance rituals based on the Mahayana scriptures, and these are the direct forerunners of the repentance rituals that have formed such an important element of Chinese Buddhism ever since. In this paper I focus on the origins and development of the repentance ritual in the Southern and Northern dynasties. After tracing the origins of the repentance ritual to early Indian Buddhism and early Mahayana Buddhism, I proceed to examine various records and documents which shed light on the nature and development of the repentance ritual during the Southern and Northern dynasties. I conclude with a categorization of the various types of repentance rituals which were current during the Southern and Northern dynasties. It is expected that the findings of this research will clarify the key factors which have played a role in the development of the repentance ritual of Chinese Buddhism, at the same time elucidating both how and why it’s practiced. |
