越南北方佛教女性神探讨A study on the female gods of the Northern Buddhism in Vietnam 摘要:（摘要内容经过系统自动伪原创处理以避免复制，越语论文范文，下载原文正常，内容请直接查看目录。） 释教固然并不是越南的发明,却也在传入越南今后深受越南传统宗教文明的作用,被越南国民改革为独具特点的越南释教文明,这个中最有魅力的,莫过于越南南方释教中的女性神。越南南方释教女性神的崇奉没有像其它文明那样,跟着父系社会代替母系社会而逐步式微、乃至消逝,而是凭仗着水稻文明酝酿出的水文明的延续和女性从汗青到明天的出色进献而成长至今,经久不衰。这些女性神包含不雅音菩萨、四法佛、树母神、山林母神、水母神、地母神和众母神中位置最高的柳杏母神。这是一个异常富有研究价值的宗教文明景象,这一景象面前蕴涵着越南文明的奇特品德。本文分红四章,提醒越南南方释教的女神身分和特色。在《引言》部门,笔者扼要引见了越南的平易近族宗教概略,描写了越南南方释教女性神崇奉的粗略轮廓和今朝学术界对此成绩的研究状态,并在此基本上声名本文的研究思绪与办法。第一章《越南释教与汗青变迁》重要归纳综合越南释教的汗青。此章目标在于解释越南释教的起源与流传,其在越南社会汗青成长进程中的变迁,同时寻觅女性神崇奉的泉源及其成长。第二章《不雅音崇奉》集中评论辩论了越南南方释教的不雅音崇奉。本章起首总结了不雅音的译名,接着引见了越南的三种不雅音即妙善不雅音、氏敬不雅音的故事传说和一个被奉为不雅音的汗青人物--倚兰元妃从王妃到不雅音的汗青故事,然后剖析了不雅音的显信任仰、灵感崇奉、最初阐释了初原性文明内在、性命性心思认识、个人性表象。第三章《四法崇奉》描述越南释教独到的景象：四法佛崇奉。四法佛即法云、法雨、法雷、法电,从四法崇奉的传说、构成、功效、寺院(重要是榆寺)等方面来剖析越南农业的天然女神与印度释教的联合。四法崇奉是越南早期的释教,是越南释教的基石。第四章《母神崇奉》重要引见和剖析了出自越南原始文明、至今长盛不衰、与释教你中有我、我中有你的母神崇奉。母神崇奉跟越南水稻文明有亲密的关系,母神的显身也表现越南人的宇宙不雅与阴阳哲理。母神崇奉以四位女神为主,即上天母神、上峰母神、地母神与水母神,而最高的母神乃是柳杏母神。每一个母神都有其起源与神能,是越南人对天然景象所形成的神圣。在最初的《结论》部门,笔者指出,因为越南是水稻文明,越南女性在临盆生涯中与水旦夕相处,在汗青上早已构成对水文明的深入懂得,并用水的启发构成了本身的生涯聪明和人生哲理。越南释教文明中的女性神是被越南深挚的女性文明决议的,而越南女性文明则重要是由越南女性从古至今的出色进献发明和换取来的；反过去,越南释教文明的女性神,又赓续塑造着越南女性的心思性情,一直葆有着越南女性精力的精华,并将它烙出世世代代的越南女性的心灵当中,鼓励和鼓舞着越南女性持续做出更多的造诣与进献,二者之间这类良性的互动关系有用地稳固和成长了二者,这恰是越南释教文明系统中的女性神的特别而主要的意义地点。这类良性互动有助于明天的以男性文明为主的世界文明对女性位置与女性文明从新加以深刻的熟悉与反思。 Abstract: Buddhism though and Vietnam is not the invention, but also in afferent in Vietnam by the Vietnamese traditional religion and civilization of the influence, the national reform of Vietnam for the unique characteristics of the Vietnam Buddhist civilization, the most attractive, nothing is better than in South Vietnam Buddhist female God. South Vietnam Buddhist goddess worship no like other civilizations that follow a patrilineal society instead of matriarchal society gradually decline, or even disappear, but Pingzhang rice civilization brew water civilization and continuation of the women from history to tomorrow's outstanding contribution and growth so far, the long unabated. These female god contains not Ya Yin Bodhisattva, four Favre, tree god mother, Forest Mother God, God of jellyfish, mother of God and mother of God position the highest Liu apricot Mother God. This is a very rich study of the value of religious civilization, the scene in front of the Vietnamese culture contains the unique character of the. This article is divided into four chapters, to remind the South Vietnamese Buddhist goddess identity and characteristics. In the Department of "Introduction", the author briefly introduces the Vietnam plain near family religious summary, a description of the South Vietnamese Buddhist Women God worship the rough contour and the current academic circles this achievement research state and under the basic tone name the research ideas and methods. The first chapter of history "and" important historical changes in Vietnamese Buddhism summed up Vietnamese buddhism. The goal is to explain the origin of Vietnamese Buddhism and spread, the changes in Vietnamese society historical development process, also looking for the source and development of female deity worship. The second chapter "indecent tone" review the debate focused in South Vietnam Buddhist Avalokitesvara worship. This chapter first summarizes the translation of indecent sound, and then introduced the Vietnam three indecent sound that Miaoshan indecent sound,'s respect indecent sound legends and a is regarded as indecent sound historical figures - leaning Lan Yuan Fei from the princess to indecent sound historical story, and then analyzes the indecent sound sensible trust Yang, inspiration and faith, the original interpretation of the early primary civilization inherent, life of psychology of consciousness, personal appearance. The third chapter "the four law" to describe the unique Vietnam Buddhist worship scene: four Favre worship. Favre is Fayun, rain, thunder, electric, to analyze the combination of Vietnam's agricultural natural goddess and Indian Buddhism from the legend of the four beliefs, composition, function, the temple (and important Yu Temple). The four method is in early Buddhism in Vietnam, Vietnam is the cornerstone of buddhism. The fourth chapter "Mother God worship" important introduction and analysis from primitive civilization in Vietnam, has been prosperous, and Buddhism closely interconnected and Mother God worship. Have a close relationship with the Vietnamese rice Mother God worship of civilization, the apparition of mother is Vietnamese world view and philosophy of yin and yang. In four of the goddess worship of the goddess, namely God Goddess, the peak of mother of God, Earth Mother Goddess and jellyfish God, and highest of mother of God but Liu apricot mother of God. Every mother has its origin and God can, is formed on the Vietnamese natural scene of the sacred. In the original "conclusion" sector, the author points out that because Vietnam is a rice civilization, Vietnamese women in childbirth career with water overnight along, in history have already constituted of water civilization deeply know, inspired and water constitute the career intelligence and life philosophy. From ancient times to the present, God is the Vietnam Buddhist civilization in women by Vietnam sincere women civilization resolution, and Vietnamese women civilization is important is by the Vietnamese Female outstanding contributions to the invention and exchange for; against the past, Vietnamese Buddhist civilization female God, and gengxu shaping the Vietnam women's mind temperament, always Bao Vietnam woman spirit essence, and it is branded born generations of Vietnamese women's heart, to encourage and inspire Vietnamese women continue to make more achievements and contribution, the second between the benign interaction between useful firmly and grow the second, which is precisely the Vietnam Buddhist civilization system of female deity in particular and the main significance of place. This kind of benign interaction will contribute to the future of the male civilization based world civilization on the location of women and women's civilization from a new and profound understanding and reflection. 目录: |
