隋唐时期儒释道的冲突与融合

【作者】 蔺熙民；

【导师】 刘学智；

【作者基本信息】 陕西师范大学 ， 中国哲学， 2011， 博士

【摘要】 中国古代汉魏以降素有“三教”之说,儒、释、道三教并存互补,是中国传统文化的基本格局。研究儒、释、道三教关系,可以更清楚地看出三教之间的深刻差异、各自的基本特质和各自思想演变的轨迹,可以更清楚地看出中国文化的根本特点、基本走向、精神动力以及总趋势、总规律。更值得一提的是,通过历史上三教关系的展现以及政权处理三教的成败得失,亦可为当下处理三种新的文化——西方科技文化、中国传统文化和中国特色的社会主义文化之间的关系提供有价值的借鉴,也能为全球多元文化的竞争、交融提供有益的启示。这种格局形成的特点在于三教不是各自独立存在与发展的,而是一方面不断互相冲突、排斥与论争,力图寻求各自在中国政治与社会中的位置和所扮演的角色,另一方面又在冲突中相互吸收、借鉴,从而共同促进中国学术思想的内在融合和发展。这种现象是两汉以降思想文化发展的总景观。因此,三教关系的总特点就是三教之间的冲突与融合,也就是说,通过揭示三教之间的冲突与融合,可以对三教关系进行基本而全面地把握。而隋唐时期是三教冲突由产生、展开到初步消解最充分最明显的变化时期,同时也是其融合逐步产生、展开和基本完成的时期,这一时期三教的互动最能彰显出中国文化自身的特点及价值取向,也为宋元明清的三教关系格局做出重要铺垫。鉴于此,本论文立足于隋唐时期,力求完整深入地揭示隋唐时期三教冲突和融合的历程,探究其内在发展脉络,着眼点主要解决三教如何真正在国家一统之下发生交流、碰撞和融汇,三教如何在冲突与融汇中寻求新的契机和条件而彰显出各自的理论创造力,三教如何在相互刺激之下理论发生突变与转型,并孕育着更博大精深的宋明儒学的各种因子。这些是本文期望解决的问题,以试图对隋唐三教关系有整体把握与深刻揭示。为了达到这一目的,本论文按照时间的顺序,将整个隋唐三教关系细分为隋代、初唐、盛唐、中晚唐四个时段,故而分作四章,加以论述。我们发现,从冲突与融合的特点来看,前两章的隋代与唐初部分主要表现为冲突,第三章的盛唐部分主要为三教之间冲突的消解与融合的酝酿,第四章的中后唐部分主要是三教的融合。为了更好地把握隋唐三教关系,本文在揭示隋唐儒释道三教的冲突与融合的历程时,还突出了以下几个重要的线索：一是三教在隋唐的发展演化过程中,每个分段三教都具有共同的特点,可以概括其大致的突出特色,具体就是前两章的隋代与唐初部分突出三教的国家化(政治化),盛唐一章突出三教的理论化,中后唐一章突出其社会化,这是对各个分段三教及其关系所主要解决的焦点问题和总体特点的揭示,此线索相当清晰。二是借鉴学界研究成果,认为三教鼎立可以作为隋唐三教关系的总特点,为此,围绕隋唐儒释道三教的冲突与融合,认为隋代借鉴魏晋南北朝的历史经验,是三教鼎立的初露端倪阶段,中经唐王朝几代的调整与三教各自的发展,而最终三教鼎立在盛唐的唐玄宗时期基本完成。其中贯穿着官方化鼎立、理论化鼎立,而中晚唐时期三教鼎立的突出表现,则是三教在被政权接纳并构建成适应中土的理论的基础上,逐步走向社会化与民间化,使得三教在民众的精神心理上同时扎下根来,从此中华民族的生存模式是由三教共同作用。同时在论述过程中,尽量站在大量的三教史料上,不致使三教鼎立落空。这也是一个明显的发展线索。三是不管是从冲突与融合上,还是从三教鼎立上看,隋唐三教在理论倾向与义理构建上的最大特点是共同走向“修心养性”,因而心性问题是三教关系的最为关键的理论问题,各家共同的理论诉求是相互借鉴建构成自身的心性修炼模式。以上是对隋唐三教关系的整体认识,下面再具体就每个分段的主要内容与创新点作以揭不：第一章探讨了隋代三教关系。主要围绕隋政权是如何在统一的政权之内将南北朝末期三教并存的经验积淀下来,做到了三教的初步国家化,初创了三教鼎立的新格局。在探究中力求从以下方面创新：一是通过大量的事实从各个方面论述了三教鼎立的种种表现,使得三教鼎立这一总趋势没有落空。二是将公元594年与595年之交的东巡泰山当作隋代三教关系的重要关节点。三是突出隋炀帝时期的三教关系成果,把它作为整个隋代三教关系的总成果：就儒家而言,王通从儒家立场提出“三教可一”的明确主张,以及南北初步融合(二刘)的玄学化经学逐渐占有主导权；道教方面出现了融佛明显的重玄思想的结晶——《本际经》,极大推动了南北道教融佛的进程；佛教方面,三论宗形成,并与天台宗共同铸就了佛教独立发展的趋向。四是南北文化交流是三教关系的重大背景,错综复杂的南北文化差异的融合需要到唐代才得以消解,而隋代已做了诸多探索性的铺垫。第二章探讨了唐初(唐高祖与唐太宗时期)三教关系。在隋代三教鼎立格局初露端倪的基础上,三教并行的文化政策继续巩固,突出的是儒家经学继汉代之后再一次一统化与国家化；但是重道的文化政策,也引起了三教之间(尤其是佛道)激烈的大冲突,尤其也促发了佛道之间的理论之争,并在冲突中道教开始了巨大的理论转型,开启了重老的潮流,使得重玄学蔚然兴起。创新点在于：一是此部分突出三教的国家化冲突这一总特点。二是政权对于三教的调整十分理性,善于寻求平衡点。三是全面揭示重玄学的诞生背景与历史演化,并将重玄学的代表人物成玄英分为前后两期,重点探讨了成玄英前期重玄学的融佛特点与本位色彩的独特表现。第三章主要探讨盛唐三教关系(从唐高宗650年到唐玄宗755年),它是本论文的重点部分。集中反映了唐代三教关系的特点,三教鼎立真正形成,标志着中国古代社会从三国魏晋以降从儒道互补模式转入到三教模式,并最终完成。这是既保持着冲突(此时主要是理论冲突),又集中转移到理论上开始积极融合,是三教冲突减少而融通最富创造力的阶段。按照高宗、武后和玄宗三个统治段分为三节：第一节是高宗时期,三教都被政权纳入其内,都有自己的位置与角色,三种文化力量相互鼎足,而后期又积极促发了道教社会地位的提高与道教学术的发展。突出的是三教的理论创造：从儒学上而言,是将几百年形成的南北儒学综合起来,使孔颖达《五经义疏》为代表的玄学化经学得以通过国家化而固定下来；从佛教上而言,玄奘的法相唯识宗的盛行以及道宣《广弘明集》总结三教冲突与融合的历程,进一步推动佛教的独立与佛教社会影响的扩大；从道教而言,在激烈的论辩中以成玄英《庄子疏》和《海空经》为代表分别从老庄学与经学方面促发并推进了道教的经教历程,其核心是运用重玄学构建道教的心性(道性)论。第二节是武后时期,三教并行继续深入,但是佛教更被提到突出位置,从而引起三教关系的变动。儒学在佛道的挤压下,一些士大夫一方面从佛道的流弊上对佛道进行批判,另一方面还出现了从经学本身进行反省与史学上(刘知几《史通》)掀起疑古与惑经思潮。而道教积极容纳佛教的理论长处,出现了王玄览《玄珠录》与孟安排《道教义疏》,达到了道教吸纳佛教理论的高潮,解决了道教许多重大理论难题。佛教两大宗派华严宗与禅宗,积极吸纳传统儒道文化的某些因子,成为中国化程度最深的两个佛教宗派,并开始风行中土。第三节是唐玄宗时期,三教都得到扶持与利用,尤其是突出道教理国与治世功能的提升,以及道教学术的飞跃性发展。这标示着三教鼎立最终完成,即是中国古代社会的思想文化结构从三国魏晋以降玄、道、佛兴起并形成三教并存的一次大的转调整换的完成。本部分突出的创新点在于：一是道教基本完成心性论转向,及如何明显摆脱佛教影响,回复到老庄,走向本位色彩；二是三教鼎立局面如何真正形成,有何重要体现,这也是本论文前半部分一个重点线索；三是集中探讨佛教宗派的中国化特点与表现,逐步彰显出重大的理论转向。第四章主要探讨唐代中后期三教关系。安史之乱的巨大社会变动使得三教关系有了新的转向,其中政权对于三教的管理与限制放松,而依赖性增强；三教之间的关系总特点是冲突明显减少,融合得到彰显,并且三教在如此大背景下,自身进行着各自艰难的裂变,寻求着新的探索。具体而言,儒家方面,大批儒者进行着救世的努力,并积极借鉴佛教来构建自己的道统论、心性论,同时大批儒士投身佛教,其精神人格与内心世界颇受佛禅的影响；佛教方面,禅宗风靡,佛教的中国化程度加深,《百丈清规》成为佛教本士化的新的重要契机,同时再加上禅宗的老庄化,使得禅宗本身成为三教融合的新的佛教形态,真正融入中国社会生活之中；道教处于低落状态,但亦然有儒学化的趋向(陆希声),也出现了道教的总结者杜光庭,其道教学术突出的特点是三教融合色彩浓厚,并进一步走向心性化。以上这些都在昭示着三教逐渐走入中国社会,具有世俗化、心学化、社会化、个体化、民间化特点。另外,论文还包括一个较长的概说,对三教关系进行整体论述,尤其是围绕三教的冲突与融合,对三教关系的演化历程进行了揭示,以期望对整个三教关系有一个全面把握以及对隋唐部分三教关系有更清晰的了解。隋唐三教的冲突与融合,其给予我们的启示丰赡而深刻,主要提供了三个方面的丰富滋润：一是文化的发展成熟是在交融中进行的,善于在交流中吸纳与创新是文化发展的重要动力,开拓创新是学术创造和学术进步的灵魂。二是开放阔大的胸襟和心态,与自由宽松的政治文化环境,是文化创造的前提和基础,是三教求同存异共同发展的前提。三是和谐的文化精神追求是一切中国学问的主流价值取向。我们吸取和借鉴这些,定会收益无穷,这也是本论文的最终目的和追求的价值所在。更多还原

【Abstract】 Ancient China has been known as"three religions".The co-exist and complementary of the three religions, is the basic pattern of traditional Chinese culture. Study of the relationg of the Three Religions, can more clearly see the profound differences of Confucianism, Buddhism and Taoism, their basic characteristics and their thinking track of the evolution; can see more clearly the overall face of the philosophy and Chinese culture; can seen more clearly the fundamental characteristics, the basic direction, the spirit power, the general trend, as well as the total law of Chinese culture. It is worth mentioning by grasping the relationship between the three religions to present "the new three Cultural system"——western science and technology culture,traditional Chinese culture and socialist culture with Chinese characteristics and provide useful lessons, also provide a useful blend of inspiration, for the global multi-culture of competition.The formation of the pattern is characterized that the existence and development of the three religions is not separate and independent, but on the one hand, they conflict Continuously with each other to struggle to find their own position and role; on the other hand, absorb each other in the conflict, and learned from integration, so as to promot China’s internal integration of academic thinking and development. This phenomenon is the total landscape of the ideological and cultural development since the Han Dynasty. Therefore, the overall relationship between the three religions is the conflict and integration between the three religions, that is to say, revealing the conflict and integration between the three religions can grasp basicly and comprehensivly the relationship between the three religions. Sui and Tang is not only the period of the most obvious and the fullest change of three religions’s conflict from start, expansion to initial digestion, but also the period of the gradual integration start and complet the most interactive three religions to manifest itself in Chinese culture characteristics and values, as well as Song, Yuan, Ming and Qing’s relations of the three religions to make the important groundwork. Learn from academic research results will be taught the relationship between the Sui and Tang Dynasties as phase separation of the three religions, and the overall Features of the three religions is characterized by conflict and integration, the main aim to reveal fully the course of the conflict and integration of the Three Religions, to find it contained opportunities and factors, and to further explore the context of its internal development, focusing mainly on how to solve the three religions at the national unified real exchange occurs under the collision and merging; how to integrate in such a Buddhist theory of creativity in the show to a climax at the same time.This also seems to imply that the climax of the Buddhist theory of resource exhaustion, and then was overtaken by Neo-Confucianism and absorb, and Confucianism under stimulation in the Buddhist theory of mutation and transformation must take place, and breeds a more profound study Neo-Confucianism Theory of a variety of factors; and the three religions of Buddhism in particular, how to get started to go in the Chinese society.This is the expectation of this article in order to grasp overally and profoundly the relationship between the Sui and Tang Dynasties。In order to achieve this end, the papers in accordance with the order of time, subdivid the relationship between the three religions of the Sui and Tang Dynastiesinto into four stages:Sui, the Early Tang Dynasty, Sheng-Tang Dynasty, the late Tang Dynasty, and Correspondingly, the full text will be divided into four chapters. We found that, from the characteristics of conflict and integration, in the Sui and Early Tang Dynasty (the first two chapters) the main performance is conflict, in the Tang Dynasty (the third chapter) is the digestion of the conflict and planning of integration, in the Later Tang (the fourth chapter) is the integration of the three religions.In order to better grasp the relationship between the three religions in the Sui and Tang Dynasties, in revealing the course of the conflict and integration of three religions in the Sui and Tang dynasties in Confucianism, Buddhism and Taoism, also highlight the following important clues:First, in the evolution, three religions can be summed up common and prominent features in their each period more or less features, that is, the Sui and Early Tang Dynasty, prominent nationalization politicization of three religions; Tang chapter prominent theoretical; in the mid-Tang and Later Tang chapter prominent socialization, and this is the relationship between all three religions of the sub-addresses issues and the overall focus of the summarized characteristics. This clue is very clear. Second, learning from academic research resultsdrawing, think the separation of three religions as the total fenture of the relationship.But further detail it and think that Sui Dynasty from historical experience, is the stage of the horizon of the separation of three religions,at the same time,sheng-Tang Dynasty Basically complet.Third, regardless of the conflict and integration, or separation from the three religions, the critical theoretical issues of the three religions is heart and mental problem, Theoretically, it is the biggest feature of the relation of three religions in the Sui and Tang Dynasties.The above are the overall understanding of the relationship of three religions, the following are the main elements of each sub-point and innovation to reveal:ChapterⅠfocus on the relationship between the three religions of the Sui Dynasty. Although the ruling time of Sui Dynasty is very short, there are many significant opening points. The main clues is how to achieve the nationalization of three religions and initially open a new separation pattern of three religions. In the exploring process this Chapter attend to the following innovation points: First,by a large number of the facts show various manifestations of the separation from all aspects so that there is a strong basis; second, the inspection of Taishan at the turn of AD 595 to 594 is an important key point of the relationship between the three religions of the Sui Dynasty; Third, we must highlight the relationship in Sui Yang Di period, is thinked as the overall results of the relationship of the three religions in Sui Dynasty; Fourth, the North-South relations and cultural exchanges is a major three religio’s background, the complex mixture of the three religions of the integration of the North-South cultural differences need to be able to digest the Tang Dynasty, and Sui Dynasty has done a lot of exploratory groundwork.chapterⅡfocus on the relationship between three religions in the early Tang Dynasty. The separation of the Three Religions is consolidated on the basic of the Sui Dynasty. The prominent feature is that the Confucian Classics is united and nationalized once again since the Han Dynasty. But gradually the cultural policy of attaching more importance to Taoist arouse the intense conflict among the three religions(especial Taoist and Buddhism). Of course, these conflict excit the Taoist to begin a great theory transformation, that is, the re-emergence of Double-Metaphysics. Innovations are:First, this part highlighted the general characteristics of the nationalizational conflict of the three religions. Second, the regime was very rational and good at striking a balance point in the adjustment of the three religions.Third, the re-birth and evolution of Double-Metaphysics is fully revealed and place particular emphasis on the representative Cheng Xuanying Double-Metaphysics to clear the complex relation between Buddhism and Taoism.ChapterⅢdiscussed the Sheng—Tang dynasty (From AD 650 to 755 years), which is the core part of of this paper. Sheng—Tang Dynasty reflects the typical characteristics of the relationship between the three religions. Nationalization of three religions is established, and Separation of the three religions is truly completed, which marked the full realization from Confucianism—Taoism complementary model since Wei and Jin dynasties to the Separation model of the three religions three religions in the ancient Chinese society. This is not only maintained the conflict (the main theory conflict), but also transferred to began to focus on the positive integration of the three religions.In the period, conflicts reduce and the most creative integration appear. In order to sort out a more detailed sequence of development, in accordance with Gaozong period, and Wu Zetian in paragraph is divided into three sections. The detailed development situations are omitted.ChapterⅣdiscusse the relationship between the three religions of the mid and late Tang Dynasty.The great social changes of An-Shi Rebellion make the relationship between the three religions have a new shift, in which the relationship between the regime and the three religions there are significant changes.The total characteristics is the conflict between the three religions decrease significantly and integration show out,which make them start their difficult search for a new exploration. In particular, a large number of Confucianism scholar engaged in efforts to save the world, and in exchanges with Buddhist to build their own orthodoxy theory, mind theory, and a large number of Scholars join the Buddhist; Taoism are in low, but have new Progress, For example, Du Guang ting appear and make a sum of Taoism. These show that the three religions gradually go into the Chinese society, with secularization, socialization, and folk.In addition, Confucianism, Buddhism and Taoism discrepancy occurred in turn in the late Tang and Five Dynasties.Integration of three religions is the mainstream, which do a theoretical preparation for Neo-Confucianism.The conflict and integration in the Sui and Tang Dynasties, provide us with profound and abundant inspiration.They reflect mainly in three aspects:First, the development and mature of the culture is carried out in the blend, and the absorb and innovation in the exchange of culture is an important driving force for the development, and innovation is the soul of academic innovative and academic progress. Second, wide open mind and a great attitude, with the freedom of political and cultural environment are the prerequisite and basis for the cultural creation. Third, the cultural spirit pursuit of harmony is the mainstream of all Chinese values. We learn from these lessons and will get infinite earnings, which is also the ultimate goal and the value of the pursuit of this paper.更多还原