越南史籍对“中国”及“华夷”观念的诠释

Interpretations of the Concepts of "Zhongguo" and "Huayi" in Vietnamese Historical Writings

越南自10世纪建立大越国后,便开始接受中国儒家学说,建立文庙。至陈朝时,更开科取士,以儒家经典作为选拔人才的标准,以中国官方所推崇的程朱学说为依归。其中《春秋》的夷夏之防和朱熹《通鉴纲目》的正统思想,对越南史家有深远的影响。越南史籍的正统论,其作用在分辨"正闰",又采用汉族政权惯用的"中国"以自称,以否定明朝的天朝和正统地位,将"居天下之中"的中国观念据为己有。可见中国古代的华夏与四夷观念,对周边民族有深远影响。中国周边的国家互相仿效,"中"与"外"、"华"与"夷"的概念在国与国之间变得模糊和混淆,也随着时间和空间的因素而转换。越南虽然在文化上深受中国儒家思想影响,但在政治上却对中国政权有所谴责,对政治和文化的归属有不同的立场。同时,因为以自我为中心的"中国"观和文化优越感,虽然称其周边的民族为蛮夷,却又不能接受别人称自己为夷,以致在与中国交往时出现了非常复杂的政治关系。

Vietnam adopted the Chinese literary language and Confucianism as early as the tenth century when the Da-Viet empire was built. As a result, all the romps of intellectual activities in Vietnam were mainly impregnated by the philosophical systems imported from China. A Confucian Temple of Literature, Van Mieu, was constructed in Hanoi in 1070 and civil service examinations which were based on Confucianism Classics were also implemented. However, the Chinese concepts of the ＂demarcation between the Chinese and barbarians＂ and ＂legitmate succession,＂ which originated from the Churtqiu and Zhu Xi＇s Tongfian gang mu, were also adopted and reinforced in Vietnamese historical writings. Claiming themselves the ＂Middle Kingdom （zhongguo）＂ and the others ＂barbarians （yi）,＂ they has created eonfusion in understanding the ＂center＂ and ＂periphery, ＂ and developed complicated situations in Sino-Vietnamese relationships.