摘要
魏晋佛教依附玄谈,为士大夫所激赏。东晋南迁,佛教玄风传布江左,高僧名士共入一流。名士多出世家,或为世家所敬重,所以,此时长江中下游佛教主要盛行于上层。十六国时,中原北方善谈名理仍是僧人主流,道安、罗什皆擅文辞,重义学,故后秦姚兴称奉佛教为"好乐玄法"(《广弘明集》卷十八《重答安成侯姚嵩书》),道安、罗什之译经宣讲,其影响亦远布南方。因此,五世纪初期以前南北佛教无大差异。413年,罗什卒后不久,关中战乱,罗什徒众率多南下。
Among the Buddhistic statues of the Eastern Jin Dynasty (317—420 AD) and the Southern Dynasties (420--589 AD) now only 2 remain as far as we know: one at Mount Qixia of Nanjing, the other at Mount Shicheng of Xinchang. Each of them is a large statue in a niche oval in cross section, cut out in a cliffside. The top of the niches was first cut through and then covered up with a wooden structure. There are no walls in the front of the niches. The statue at Mount Qixia has a stele erected by ,Iiang gong of the Chert Dynasty and that at Mount Shicheng a stele by Lit, Xie of the Liang Dynasty, recording the history of the building of the niche statue. The former statue is a seated image of Amitabha and was cut after 484 AD but before 497 or 500 AD; while the latter one, a reclining seated figure of Maitreya, its cutting works began in 494 497 and completed in 516 AD.
Amitabha and Maitreya were the Buddhas highly worshipped by the Buddhists of the Southern Dynasties. According to historical records, the worship began in southern China no later than the second half of the 4th century and spread down to the lower strata of the people during the middle and late periods of the following century. What is noteworthy is that equal stress was simultaeously laid on the worship of the two Buddhas in southern China. This may explain why the stele elected in 483 AD, unearthed in Maoxian County of Sichuan is engraved on one side with a seated image of Amitabha and on the other side with a standing figure of Maitreya. The worship of these two Buddhas would enable worshippers to go to the Pure Land of the West after death enjoying boundless happiness and wealthiness, and in this life to live in a world of prosperity and great peace. Although the subjects of worship were different, their functions were complementary to each other. The worship of the two Buddhas in the Southern Dynasties originated from Luoyang and Chang'an in the 4th century and markedly differed from the worship in the Northern Wei during the second half of the 5th century when the imperial house encouraged the building of Buddhistic temples and the cutting of the statues of Trekala Buddhas, Sakyamuni, Maitreya, Bodhisattvas and the Thousand Buddhas.
The cutting of caves and niches with large statues of various Buddhas in cliffsides was started earlier in the Northern Wei than in the Southern Dynasties. Since the opening of grottoes at Pingcheng, contact between southern and northern China became more intensive. Therefore, it seems quite possible that the construction of niches with Buddhas' statues was started under the influence of the north. In this respect the most remarkable records are the stories of Liu Xiaoqing and his brother Xiaobiao, both of them might have contributed to the spread of the northern influence. Oa the other hand, it seems that the niches and statues at Qixia and Shicheng exerted their own influence upon the Buddhistic art and architecture of the Northern Qi. The statue at Xishan Hill of Jinyang and that at Dapishan Hill of Junxian, being images of Maitreya in the same reclining seated posture, must have been modelled on the statue at Shicheng.
出处
《考古学报》
CSSCI
北大核心
1989年第4期389-413,524-525,共27页
Acta Archaeologica Sinica
