契嵩思想与文学研究

【作者】 杨锋兵；

【导师】 吴言生；

【作者基本信息】 陕西师范大学 ， 宗教学， 2010， 博士

【摘要】 契嵩是北宋著名禅宗僧人,其思想中对儒家排佛言论的反驳、对儒释思想的融会、对儒家学说的阐释以及对文道关系及写作古文目的的辨析最具特色。目前学术界对契嵩思想的研究主要集中在其儒释融会思想方面,因此尝试在学术界研究的基础之上,对契嵩的思想进行全面的认识是必要的。契嵩思想包含诸多方面,这与其时儒家与佛教所发生的变化关系密切,而贯穿于契嵩思想诸多方面的线索就是由儒家提倡并被佛教所认同的重建新秩序的要求。契嵩对儒家排佛言论的反驳是通过对韩愈言论的批评来进行的,他站在佛教亲相传法的立场指责韩愈的道统说不可信,同时认为韩愈论性之言论混淆了性情,韩愈的论说只是围绕“情”而言,并没有言及“性”。同时契嵩以佛教适时而出反驳韩愈“六民三教”之说,以事佛在于使人趋善来反驳韩愈“事佛求福,乃更得祸”的观点,而“六民三教”之说以及“佛不足事”乃至夷夏之辨是儒佛论争的常规话题,契嵩借批评韩愈对之进行了回应。契嵩对儒释思想的融会主要体现在：他认为佛教与儒家治天下的王道是一致的,有助于统治者治理天下;他延续流行的以佛教“五戒”比附儒家“五常”的学说,并将儒家“五常”与佛教“五戒”的融合拓展到佛教的“五戒十善”、“六度万行”；他从义理与行事两个方面对佛教孝道进行了论述,提出并阐释了“孝名为戒”、“孝为戒先”、“孝以诚为贵”的观点,同时参考儒家的丧制,为佛教徒定出了守丧之道；他将佛教轮回报应说与儒家福祸思想进行了融通,认为儒佛两家诚心斋戒以感召福报是相通的,儒家所言个人之“五福六极”通于佛教所说的善恶果报；他从本体的规定性层面将儒家所讲的“诚明之性”与“实性一相”进行融通,并认为《中庸》之“其为物不二,则其生物不测”所揭示的宇宙生成思想与佛教“万法唯心”思想相通。当然契嵩在反对儒家辟佛言论、融通儒释思想的同时还针对其他佛教徒对禅宗法统的质疑作出回应,维护了禅宗法统。从重建新秩序的角度看,契嵩反驳排佛言论、融通儒释思想,在于破除儒家视佛教为重建新秩序的障碍这一疑惑,通过破除儒家之惑以表明佛教有助于新秩序的重建。契嵩反驳排佛言论、融通儒释思想并积极引导儒家士大夫的“谈禅”风气,对儒家士大夫由庆历之时的激烈辟佛最终变为熙宁之时的耽于禅悦有引导推助之功,从而影响了宋儒辟佛方向的转变。契嵩对儒家思想的阐释主要从三个方面展开,他通过对儒家学者解经的评论,藉以表明儒家经典中所蕴含的治国之道,同时他认为五经均有助于治道,缺一不可。契嵩以大中来解释皇极,并将皇极大中之道贯穿于三才九畴,体现于礼乐制度。他认为天下得治有赖于皇极中止之道,唯有遵循此道,方有助于理想的政治秩序的建立。最后契嵩认为皇极与中庸为表里关系,中庸是“礼之极而仁义之原”,从礼乐入手,中庸可学而至。契嵩讨论心性学说之时以真如之心为本体,认为性无善恶,情有善恶。他对心性的讨论与儒家学者的讨论有诸多一致之处。对于重建新秩序而言,契嵩认为佛教的“性命之学”更应该成为重建新秩序的最后依据。契嵩认为文章须“人文”、“言文”兼备,同时古文写作的目的在于“发仁义而辨政教”。契嵩对文道关系以及作文目的的讨论与古文运动诸儒的观点基本相同,其差异在于契嵩所言“人文”,即“道”的内涵已不单指儒家的“仁义礼智信”,其中亦蕴含有佛教的思想。古文运动是宋代儒学复兴的第一阶段,而“回向三代”则是古文运动的主导观念,因此从重建新秩序的角度看,契嵩对文道关系以及作文目的的阐释也完全与古文运动诸儒重建新秩序的呼声相合。契嵩思想的流传很大程度上有赖于其文章的文采,其散文所具有的论端锋起,气势浩然；意贯理融,博及古今；自然大方,平实晓畅；详而不繁,要而不简的风格与宋代散文风格一致,易于被人接收,从而为契嵩思想的被认可起到了辅助作用。与其散文相比而言,契嵩诗歌因其主要以自然景物及山居生活为主,其诗歌的语言往往用具有冷淡色调的词汇,创造出一种清淡的意境,使其诗歌风格以“清淡”为主,尽显诗僧本色。更多还原

【Abstract】 Qi Song is a famous Zen Buddhist in Bei’song Dynasty, his thought contains the refute of Confucianism anti-Buddhism, the integration of Confucianism and Buddhism, the interpretation of Confucianism and the differentiation and analysis of Confucianism-prose relationship and the objective of writing ancient prose. So far the research in academic field is mainly about the integration thought of Confucianism and Buddhism, and so to know Qi Song’s thought fully on the basis of academic research is necessary. Qi Song’s thought contains many aspects, and this is closely related with the inter-changing process between Confucianism and Buddhism. Yet the thread going through his aspects of thought is the demand of reconstructing new order advocated by Confucianism and Buddhism.He refutes the words of Confucianism anti-Buddhism though HanYu’s words, he thought the point of Daotong from HanYu is untrue, and HanYu confused Xin and Xing which from Chinese traditional point. HnYu’s words just focus on Qing but Xing. Then he refutes the point of six classes and three enlighten and influences of HanYu by the story of Buddhism, he thought that the people would be better if they believe in Buddhism but HanYu did not think so. Of course, HanYu thought that the people believe in Buddhism could not get good luck but Qi Song did not think that which according to the history of Liang Dynasty.Qi Song’s integration of Buddhism and Confucianism mainly embodies as following:the kingcraft of ruling the world is the same between Buddhism and Confucianism and is helpful for ruling; he compares the prevailing "five abstaining" of Buddhism to "five constant virtues" of Confucianism, and integrates and develops the two into "five abstaining ten goodness, six tolerance ten thousand actions" of Buddhism. He interprets Buddhism filial piety from the perspectives of righteousness, reason and conduct, puts forward the points of "abstaining from the filial piety fame, filial piety coming first, filial piety valuing honesty". He at the same time refers to mourning ceremony of Confucianism and constitutes mourning ritual for Buddhists; he combines metempsychosis of Buddhism with the thought of Confucianism weal and woe; he holds that these two schools’devout fast for blessing happiness is inter-related; and "the five blessing six best" of Buddhism is similar to the goodness-evil rewarding of Confucianism. He, from the perspective of ontic prescriptive, integrates "explicitness" and "fact" of Buddhism, and think "there’s no two kings and things are unpredictable" from Zhongyong opens out the thought of universe formation is similar to "all laws comes from the mind" of Buddhism. Of course Qi Song, at the same time, he reacts to the questioning of Zen Buddhism and sticks up for the Zen tradition. From the angel of reconstructing new order, Qi Song refutes the words of anti-Buddhism, integrates Buddhism and Confucianism, make clear the skeptics of thinking Buddhism is the hindrance of reconstructing new order. Qi Song actively guide scholar-bureaucrats of Confucianism "Zen talking", and is helpful for the change from hating to talking Zen to willing to talking Zen, and finally influence Buddhism of Song scholar-bureaucrats’BuddhismQi Song’s interpretation on Confucianism is evolved mainly in three aspects. He, through the means of remarks on Confucian’s explaining scriptures, shows that classics of Confucius and also Five Classics also are all helpful about the way of ruling a country. No one is not indispensible. Qi Song makes use of gold mean to interpret the mighty sovereign and carries it into the three wits nine categories, and manifests in rules of rites and music. He thinks that ruling a country depends on the gold mean of mighty sovereign and, only by this means, is it helpful for the establishment of ideal political order. Last Qi Song thinks that the relationship between mighty sovereign and gold mean is the relation between the outside and the inside. Gold mean is "the extreme of rites and the origin of humanity", and it can be achieved by learning rites and music. When Qi Song discusses the disposition doctrine takes thusness mind as noumenon and thinks that human nature has no goodness or evil but emotion does. His discussion on thusness mind has much in common with that of Confucians. As for rebuilding new order, Qi Song thinks that "the doctrine of disposition and life" of Buddhism should be the final gist to refer to.Qi Song holds that articles should have both the human disposition and words disposition, and meanwhile the objective of writing ancient prose is to "extend goodness to dispute political cultivation" Qi Song’s discussion about format-content relationship and the objective of writing ancient prose is more or less the same with Confucians. The differences lies in the connotation of Qi Song’s "human disposition", which refers to not only the Confucianism "five virtues", but also the thought of Buddhism. The Ancient Prose Campaign is the first step of the rebirth of Confucianism in Song Dynasty. But "returning to the three era" is the leading concept of Ancient Prose Campaign and from the perspective of rebuilding new order, Qi Song’s interpretation and Confucianism is quite the same. The spreading of his thought is, in a degree, due to his styles, his sharp viewpoints and grand vigour, his flow of meaning and reasoning, going through the ancient and persent which are natural, vivid and fluent. His style is concise but not simple, similar to style of Song Dynasty, is easy to be accepted by people. Compared with his prose, Qi Song’s poems is mainly about natural beauty and remote living. His words have the hue of blandness and can arouse the mild conception. His style of poems is mainly bland and shows clearly the quality of a poet monk.更多还原