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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/4163


    Title: 香積敘事-漢地僧院裏的廚房與齋堂;Fragrance accumulated narrative - The kitchen and Vegetarian dining room of Han monastery
    Authors: 黃愛月;Ai-Yuei Hwang
    Contributors: 中國文學系碩士在職專班
    Keywords: 托缽乞食;維摩詰經;香積廚;禪農;檀越;淨人;寺院;兩眾寺院;隨方毗尼;Zenic agriculture;rules adapted for special circumstances;begging for food;Kalpiya;monks and nuns were same monastery;monastery;fragrance accumulated kitchen;Vimalakirti Sutra;danapati
    Date: 2006-12-25
    Issue Date: 2009-09-22 09:13:14 (UTC+8)
    Publisher: 國立中央大學圖書館
    Abstract:   寺院的廚房有個雅緻的名稱-「香積廚」,雖然不是神祕的禁區,卻也不是眾人禮佛參贊的地方,鮮少人會為了參觀廚房這冷僻的角落而拜訪寺院,可是這不起眼的地域,卻是滋養眾多色身及慧命的重要場所。香積一詞來自《維摩詰經》,原指香積如來及供養眾仙人的香飯,唐、宋詩人多採此原意入詩,縱有提及廚房也多以僧廚、齋廚為名,後來詩文、戲曲、小說中漸漸出現香積廚的名稱,雖著墨不多,卻也藏著豐富的隱喻。   香積出祖師、大寮出高僧,香積成了修行的重要場域,此轉變無異是佛教中國化、世俗化的一種表現。中國佛教從托缽乞食、檀越供養、寺院形成、淨人「為僧作淨」「供食僧人」、禪農自給自足,乃至民國台灣特殊的兩眾寺院等階段的嬗變,飲食來源與型態也隨之改變,進而使得香積廚中的人、事、時、地、物因環境與時代的更迭而起了變化。這意味著傳統佛教戒律到了中國必須隨方毗尼、捨小小戒,抑或只是形同虛設?這可說是佛教進入中國世俗化與神聖化必經的歷程。因此,香積廚的編制、條規、儀軌、戒律、作息、禁忌與修行,有了值得關注與探討的價值。   本研究以寺院廚房為本體,從人、事、時、地、物的五個面向,探討寺院廚房形成前後,所導引出佛教僧人飲食來源、型態及其相關事物在中國直接與間接的關聯與轉化,做一個完整的歸納與整理,嘗試建立香積廚的完整風貌。 The kitchen of the monastery has a refined name – “fragrance accumulated kitchen”. Although it is not the mystical forbidden area, actually is not the place in which numerous people worships Buddha and attaches oneself to him. The very few people are for visit this deserted kitchen to visit the monastery, but this isolated area is to maintain the health and lives of many monks important place. Fragrance accumulated derived in the “Vimalakirti Sutra”, and it refers to the original meaning of the Buddha and rice of the land of fragrances. Most of the Tang, Song poet used the original meaning, which included poetry. Their poetry is sometimes referred to the kitchen, is the “Samgha kitchen” or “Vegetarian kitchen” in the name. After Southern Song Dynasty, the writers write poetry, China opera, novels gradually emerging “fragrance accumulated kitchen” to use, although rarely mentioned, there is a rich metaphor hiding there. “Famous masters from the fragrance accumulated kitchen”. Fragrance accumulated kitchen has become an important place for the training; this change is a manifestation of the Buddhist been Chinese assimilation and secularized. The 5Ws of fragrance accumulated kitchen has changed with the times and environment. So, Chinese Buddhists eating patterns can be classified as “begging for food” , “formed the monastery”, “danapati support”, “kalpiya support”, “Zenic agriculture self-sufficiency”, “monks and nuns were same monastery,” and “volunteer help”. The members, regulations, rites, discipline, taboo and training of fragrance accumulated kitchen have many points worth exploring. Does the traditional Buddhist precepts must be use “rules adapted for special circumstances” or “Give up no detailed regulations” to adapt to Chinese society, or useless? This is Buddhism into China and was secular and sacred the necessary course. In this study, “Monastery kitchen” is the main field. Try to use 5Ws to explore the relevance and change of the monastery kitchen which exist or not. And made into a complete data compilation and try to establish a fragrance accumulated kitchen integrity features.
    Appears in Collections:[中國文學系碩士在職專班] 博碩士論文

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