| 摘要: | 唐宋之時，僧侶出家第一要件即是經由官方認可的程序出家。政府授與度牒。僧籍留存中央，稱之為公度；反之即為私度。政府依此檢核僧侶，沙汰偽濫僧尼。唐代官方文書及文人的文集中，並未留下清楚的資料。宋承唐後，對於出家過程有了更明確的規範，管控僧尼的制度也更為完善，編輯於南宋的《慶元條法事類》則是對於宋開國以後的法律施行細則的記錄，《慶元條法事類》中所記錄者代表兩宋政府的確依此執行。《慶元條法事類》中有二卷記錄到出家的法定過程，即試經度僧、特恩度僧及進納度僧等三種，對於我們了解宋代度僧制度是非常有幫助的，宋代的度僧制度既承唐後，而又加以定制化，同時也影響明清的度僧制度，那麼《慶元條法事類》的重要性自然可知。
In Tang and Sung Dynasty, anyone who wanted to become a monk first had to go through a process in which the authorities granted the person du die (度牒), an official document of a monk. By this specific method, the qualifications of monks during this period of times were controlled. But in that regard, there are no clear written words left in Tang’s formal papers, nor are they in Tang literature.The way of how to become a monk and how to regulate a monk, in Sung Dynasty, became much more definite and complete than in Tang. Qingyuan Tiaofa Shilei (慶元條法事類),edited at the time of South Sung, is a record,which detailed all the rules and regulations implemented in Sung Dynasty.Two volumes of the Qingyuan Tiaofa Shilei say that there is a legal process, the ways of becoming a certified monk, including through passing the exam,through being given by the emperor for certain reasons and through paying money to the government, and the monk was titled shi jing du seng (試經度僧), te en du seng (特恩度僧), jing na du seng (進納度僧), respectively. That is much help us get hold of how monks were supervised in Sung times.The monk’s rules and regulations of the Tang Dynasty was adapted to administer Sung’s monks, and even madeinstitutionalize by Sung Dynasty. Furthermore, what had been carried out at the time of Sung had an impact on both Ming and Quing Dynasty, so the importance of Qingyuan Tiaofa Shilei is no doubt. |
