【作者】 罗骧；

【导师】 陈启云； 张荣明；

【作者基本信息】 南开大学 ， 中国古代史， 2010， 博士

【摘要】 东晋是牵系中国佛教兴衰的重要时期。以此为起点,佛教这种异域文化逐渐获得世人的理解与认可,并开始对中国的政治、社会、思想等诸多层面造成深远的影响。在东晋佛教迅速发展的过程中,高僧所起的作用至关重要。甚至可以认为,若无竺道潜、支遁、道安、慧远等高僧相继凭籍学识风度折服帝王名士,佛教在中国传播的道路或许要艰难很多。在东晋诸多高僧中,慧远占据着极其重要地位。其重要性不仅体现在其针对时弊的诸多思想创见,也体现于慧远在东晋佛教史上承前启后的作用。这意味着研究慧远不仅需要从佛学、哲学出发,更需要结合思想史的角度加以研究,尤其要关注他与时代思潮的互动,才能够更深彻的了解其思想与价值。佛教在东晋逐渐为人们接受,与当时清谈、玄学的盛行存在密切的关系。永嘉南渡之后,元帝、明帝、王导、庾亮等帝王宰辅皆热心清谈,擅长庄老之学的竺道潜、康僧渊、康法畅等高僧频繁侧身名士群集的谈座,并逐渐获得士人的尊重与认可。此期的高僧受到玄学风气的影响,在佛理上极为关注对般若学的探究,遂有“六家七宗”之盛。玄学化的佛教虽然促成人们迅速接受了佛教,却也带来诸多的弊端。首先是当时的许多名士虽然通过与高僧的清谈交往得以知晓佛教义理,但他们往往习惯性的根据玄学模式来理解佛学义理,造成佛学对于玄学的依附；其次是由于时人过于关注般若性空的义理,不太重视戒律,再加之缺乏相应的戒律典章,故东晋晚期佛教盛行之后,出家僧徒流品混杂,秽行百出,甚而直接影响朝政。能够从学理上扭转佛学对玄学的依附,能够在僧徒秽行风潮中保持高洁的志行,能够不畏桓玄震主之威起而与之抗争者,当首推庐山慧远。他坐镇庐山三十余年,促进了江东戒、定、慧三学的发展,使东晋佛教转向更具有宗教性的一面,此前独重义理的东晋佛教由此更为完整,焕发出新的光彩。在第一章中简述慧远的生平事迹。大略说明他一生的行止,及其学术思想的变迁。在第二章中考察东晋佛教的发展以及士人对佛教态度的变迁。佛教在东晋能够获得极大发展,与名士的支持有极大的关系。通过对东晋佛教的变迁,以及王导、谢安、殷浩、王坦之、王谧等数十位士人对待佛教态度的具体分梳,考察佛教逐渐渗透进入士大夫阶层,并在东晋晚期获得极大成功的历史过程。在第三章中讨论慧远与刘遗民诸人东林结社、共期西方一事。因为慧远与刘遗民诸人的风采气度,东林结社一事流衍出种种广为后人称颂的传说,慧远更因此被净土宗尊为远祖。若将此事置于东晋佛教变迁的大势之中,可知此一事件代表着一个重要转折。如果说此前的名士较为关注般若性空义理的探寻,在东晋晚期,佛教的戒律、禅定等内容,也已经进入士大夫群体的日常生活,佛教由此真正成为他们的信仰。在第四章中论述东晋晚期“沙门应否敬拜王者”之争,探讨慧远在其中所起的作用。东晋晚期僧徒人数骤然增多、流品混杂,秽行极多,乃至僧尼出入宫禁、影响朝政。桓玄专权之后,试图改变这种状况,遂有“沙汰沙门”、“沙门敬拜王者”等政令的提出,在朝野中引发激烈的争论。慧远对待上述两项政令的态度截然不同,对桓玄“沙汰沙门”之令,其主旨是采取颇为赞同的态度；对“沙门敬拜王者”的政令,慧远则表示坚决反对,他不但与桓玄反复陈说“沙门不拜王者”的诸种理由,更著《沙门不敬王者论》五篇,为沙门不敬王者寻找义理上的依据。第五章中讨论慧远的形神思想。在前人的研究成果中,慧远思想中的“神”被解释为：补特伽罗(神我)；灵魂；法身；如来藏；心识；精神等,其中涉及了部派佛学中的犊子部、大乘华严一系、如来藏学说等,这也意味着存在重新考察慧远“神不灭”学说的必要性。故在此章将对慧远形神思想的具体内容、以及诸多来源进行详细的梳理。第六章中讨论慧远报应论以及人可成佛说。东晋时期的士人,因为受到玄学中“自然之性不可移”、“圣人不可学不可至”等观念的影响,对佛教中报应劝善、佛圣可成等观点颇感怀疑,戴逵、桓玄诸人更直接根据此类义理询问慧远,慧远一一写信回复。此举不但促进了佛教摆脱对于玄学的依附,亦有极大的劝善、增上之功。在本章中将追溯“自然之性不可移”、“圣人不可学不可至”等观念的由来,并通过对慧远与戴逵、桓玄之间相互疑难书信的考察,进一步揭示慧远的“积习移性”、“七住顿悟”思想。在第七章中讨论慧远与东晋般若学。鉴于般若性空之学与玄学之间的相似性,东晋一朝的般若学极为盛行,独居大宗的位置。慧远一生的事迹思想亦多与般若学相关,故不可忽视其思想中的般若学成分。大体而言,慧远的般若思想与此前的“六家七宗”之间有继承、有创新。由于慧远特别关注报应、神不灭等关于世俗信仰的问题,遂在般若学的基础上融入了犊子部、禅观等思想,故其般若思想与中观学之间呈现较大的差异,表现出涅槃学的特质,堪称开启“本土”涅槃学的先河。更多还原

【Abstract】 The Eeastern Jin Dynasty is a very important period in the history of Chinese Buddhism. As a foreign religion arising from a cultural tradition markedly different from China’s, Buddhism became understood and accepted by the Chinese people gradually, but influenced profoundly Chinese politics, society, philosophy and other cultural elements. During this process, its learned and philosophically oriented monks, i.e. got into contact with the Chinese learned and culturally oriented gentry-elite first.. It would be hard for the spread of Buddhism if there were no such eminently learned monks, like Zhu Dao Qian(竺道潜)、Zhi Dun(支遁)、Dao An(道安)、Hui Yuan(慧远),convincing kings and the gentry-elite with their wisdoms and esteemed demeanor.Among these eminently learned monks, Hui Yuan may be the most important one. His importance lay in his perceptie discerning of the issues fracing the Eastern Jin ruling dynasty and the elite gentry society, as well as Buddhism as a religion. In researching him, one needs to analyze the social, political, intellectual, as well as the religious grounding of Buddhism vis-a-vis the Zeitgeist of the time.Before Hui Yuan, Buddhism was viewed and understood by the Chinese cultural-social-political elites as in the mold of "Pure Conversation"—an sophistic escapist, non-commital, or negativistic Taoistic attitude toward the mundane world. After the loss of northern China to the intruding frontier tribesmen, and the move to the Jin court to central and southern China in the 4th century (hence the beginning of the Eastern Jin dynasty), the Emperors Yuan Di(元帝)and Ming Di(明帝)、the leading court officials Wang Dao(王导)、Yu Liang (庾亮),etc. were all adapts of such "Pure Conversations". Then many eminent monks in the central and southern China joined in. with the Buddhist themes of Sunyata(性空emptiness of nature/human nature), giving rise to the flourishing of the "Six Schools and Seven Sects" of Buddhism (Liu Jia Qi Zong六家七宗)”..Such Taoistic "Pure Conversation" mold of south Chinese Buddhism had its advantages but also its shortcomings. The advantage was that many famous Chinese may readily understand Buddhist teaching through their nativistic Chinese Taoistic "Pure Conversation" mold. The shortcoming was that it missed much of the religious essence of Buddhism. The second shortcoming was that most of the Buddhist teaching was focusing on the Prajna(般若original truth) pyshologics-metaphiscs, but not on the Buddhist religious commandments nor on monastic rules ---leaving many so-called Buddhists engulfing themselves in mundane affairs—court politics, or even sexual scandals during the later period of the Eastern Jin Dynasty.Hui Yuan was the first eminent monk to turn Buddhism away from mere metaphysics-psychologics, to keep an exemplarily high and upright religious character, and dared to defy the pressure from the kings. He stayed reclusively in Lushan for more than 30 years to uphold his conviction to advance the development of the three Buddhist precepts of disciplines(戒),mental concentration(定),and enlightened wisdom(慧)and made the Chinese Buddhism more complete as a religion.In chapter one of this dissertation, Hui Yuan’s life will be examied and providing the clue to the change of Buddhism in that time, and Hui Yuan’s Buddhist thinking.In chapter two,. the development of the Eastern Jin Buddhism and the change of the Chinese elie-gentry’s attitude toward Buddhism will be discussed in more details, especially the personage and support given to Buddhism by people like Wang Dao(王导),Xie An(谢安),Yin Hao(殷浩),Wang Tan Zh i(王坦之),Wang Mi(王谧),Chapter three will discuss the events concerning the organization of the famous Donglin Society (Association of the Eastern Forest,东林结社)in which Hui Yuan was deeply involved, to the point tht he was even praised to be the remote ancestor of the Japanese martial art of Jodo. This revealed the general trends in the change of Buddhism in the later days of the Eastern Jin, i.e. from the primary attention to the metaphysical issue of Prajna, to the emphasis on devotion to Buddhism religious and disciplines.Chapter four will discuss the events concerning the debates whether "Shaman (Buddhist monks) should worship the worldly King(沙门敬拜王者)" which arose in the last years of the Eastern Jin dynasty, and analyze Hui Yuan’ss role in the controversy.. This was because that due to the increase number of monks, there were many malfeasant Shaman, who even influencing court politics. Huan Xuan attempted to change this situation. But then the court promulgate the order to "cleanse out he Shaman" and "requiring Shaman to worship the King" which led to heated debates. Hui Yuan held different attitudes towards the two decrees; he quite agreed with the order of "cleansing the Shamans ", but firmly opposed the order "Shaman should worship the King". Hui Yuan repeatedly explained the reason of "Shaman does not worship the King", and also wrote the famous essay entitled "Shaman shouldn’t worship the King theory".Chapter five will discusses the Hui Yuan’s deas about the relationship between the human body and spirit(形神思想).In existing research, the "deity(神)”is interpreted as:Pudgala(补特伽罗);Soul; Dharmakaya(法身);Buddha-nature(佛性); Heart, cognition/Spirit, and so on. Thus the analysis of the theory that the "deity can’t be extinguished" is a necessity in Buddhist theology. Therefore in this chapter, the origination and evolution of the debate on this theme will be examined.In chapter six, Hui Yuan’s theory of "karma" and "how people could be Buddha" will be discussed. Personages in the Eastern Jin were influenced by the Taoist metaphysics in the thought on the theme that "the self-so nature can’t to be changed(自然之性不可移)”,‘’sainthood cannot be achieved by learning/study(圣人不可学不可至)”They thus doubted the Buddhist teachings that "all men can become Buddha. Powerful and influential persons like Dai Kui(戴逵)and Huan Xuan(桓玄)even questioned Hui Yuan concerning the basis of this metaphysics theory. Hui Yuan replied to the questioning one by one as it affects the fundamental tenet of Buddhism. What he did hleped Buddhism get rid of its early adherence to the Taosit metaphysics and it also contributed to encouraging people to do good in Buddhit conducts. This chapter will trace the origins and change of the theory, " nature can’t to be inflected", " sainthood can’t to be attained by study", through the dialogues between Hui Yuan and Dai Kui/Huan Xuan to about "constant efforts changing one’s nature"(积习移性)”,and the ideas of "seventh abiding and sudden enlightenment"(七住顿悟)”.Hui Yuan and the study of Prajna will be discussed in Chapter Seven. Owing to the similarity of Sunyata and the Taoist metaphysics, the study of Prajna was the most popular one in the Eastern Jin. Both the Buddhist monks and the lay personages all studied the isues of Prajna, but lacking the direction fromthe original master, there were diverse kinds of theories called "Liu Jia Qi Zong". The study of Prajna cannot be ignored because it was related with Hui Yuan’s whole life work. Mainly, Hui Yuan(慧远)’s Prajna thought was part innovation and part inheritance, compared with the "Liu Jia Qi Zong". According to Hui Yuan’s emphasis on the problem of common Buddhist faith, such as the karma and that "deity/spirit will not perish", his "Theory of Dharma (《法性论》)" was quite different from that of the Medial Vision school (Madhyamika中观学派).It may be noted that Hui Yuan’s thought showed the characteristics of the study of the Buddha-nature Treatise, and can be considered as the beginning of the’localized’study of the Buddha-nature Treatise.更多还原