自外归内,以内摄外——日本禅僧中岩圆月对儒家“传道谱系”的论说

Bringing Confucianism to Buddhism:Chugan Engetsu’s Satement of thet Genealogy of Confucian Way

日本中世名僧中岩圆月在其熔铸儒释的著作《中正子》及致虎关师炼的书信中,将子思、孟子、荀子、扬雄、王通视作孔子以下传授“道”的儒者。中岩所述谱系与流行于南宋、元代的“道统”谱系相异,而与北宋儒者所述的“传道谱系”相近。从知识来源角度看,中岩可能受到北宋名僧契嵩的影响,但“影响”说不足以解释其对朱子学“道统”话语的回避。中岩对“传道谱系”的选择,是有意识地排除了宋学中不利于佛教的因素,反映出日本中世禅僧在接受宋学时的两难之境。

As late as the latter 13th century,the works of Song scholars had been brought to Japan by Zen Monks.Although the thought of Neo-Confucianism could be found in the words and articles of Japanese Zen monks in the 14th century,it exited an attitude of repelling the Dao School among the Buddhists.In his famous work Zhongzheng Zi and his letter to Kokan Shiren(1278-1346),Chugan Engetsu(1300-1375)stated that the Way of Confucianism was transmitted by Zisi,Mengzi,Xunzi,Yangxiong and Wangtong.In the view of the source of knowledge,Chugan Engetsu was probably influenced by Qisong(1007-1072)who lived in the Northern Song Period and especially famous for bringing the thought of Confucianism in Buddhism.However,Chugan Engetsu was no doubt familiar with the thought of Neo-Confucianism of Southern Song and Yuan Period.His statement should be considered as a tactic of avoiding the genealogy which was usually stated by the Dao School,in order to diminish the importance of the Dao School scholars who repelled Buddhism.The statement of Chugan Engetsu reveals the dilemma of Zen monks in Medieval Japan:to solve the political and social problems they faced in their time they brought Confucianism to Buddhism,while they must handle the antagonism between Dao School and Buddhism in their thoughts.