试论吐蕃《礼仪问答写卷》反映的思想观与实践观

An Exploration on the Thought and Practice Reflected in Liyi Wenda Xiejuan during the Tubo Period

本文通过对P.T.1283《礼仪问答写卷》内容的解读,认为《礼仪问答写卷》在选材、编纂体例上从训示、说教的立场出发,试图利用儒家文化的价值观去塑造敦煌地区民众的价值观,引导人们在处理各种人际关系与社会问题时都应遵循儒家文化法则。从这类模式化的历史记忆中揭示《礼仪问答写卷》对待儒家文化的观念与态度,有助于我们对敦煌藏文写卷中儒家典籍内容更深入的理解。

The liyi wenda xiejuan（ The Volume of Questions and Answers Relating to Etiquette） are manuscripts P. T. 1283 and P. T. 2111 which are written in ancient Tibetan script and discovered in the Dunhuang manuscript cave. All of the text is written in a style of a dialogue between brothers,covering the topics of how to treat people,how to face success and loss,and how to handle relationships between the emperor and officeholder,father and son,teacher and student,host and slave,and even husband and wife. The document proposed many important concepts,and themes related to ethics and morality. It is precious historical material and a specialized work for studying the ethics and morality during the Tubo period. Its content reflects not only the adoption of central China＇s Confucian culture into the ethics and morality culture of the Tubo,but also contains the distinctive cultural features of the ethics and morality of the Tubo.I. Related Research on liyi wenda xiejuan Scholarly circles have done research mainly on the classification of the ethics and moralities,and the connection of the ethics and morality of the Tubo with Confucianism. All these works laid a foundation for the study of the liyi wenda xiejuan.However,there are little research on the thought and practices reflected in this document. This article gives a further analysis on those issues that former scholars have not yet discussed so that we can have a better understanding of the Confucian elements contained in Tubo civilization.II. Background in the Period when ConfucianCulture Entered the Tibetan Area After Songtsen Gampo unified other tribes and established the Tubo kingdom,he learned and imported some institutions,culture and technology from the Tang dynasty in order to reform and manage Tubo society. Why did the Tubo introduce in the Confucian culture？ Before importing Confucian culture,what was the situation with regard to social structure and ethics and morality？ Only by understanding the above mentioned questions,can we understand the reason why there were so many Confucian cultural elements from Central China found in Tubo civilization.The Tubo kingdom was located in the Qinghai- Tibetan high plateau- which is more than 3000 meters above sea level. After Songtsen Gampo founded the Tubo kingdom,Tubo social structure developed. The upper class of the Tubo kingdom was a closed noble class,and there were no channels for the lower classes to become the upper class. Furthermore,within the upper class,the relationship between the royal family and the nobles,and the relationship among the nobles were also very strained. In a context where both the legal and morality systems were not perfect,the relationship between the monarch and officeholders could only be maintained by swearing oaths of allegiance. Hence,in looking at the morality during the early years of the Tubo kingdom,it was one which lacked rules. After the Tubo kingdom successfully received Princess Wencheng from the Tang court,the Tubo court became interested in learning about the Confucian culture from the Cen-tral Plains,and integrated it into Tubo culture. After the Tubo kingdom conquered the Dunhuang area,Tubo officials in Duanhuang area tried to combine the traditional morality of the Tubo with the morality contained in Confucianism so as to rule the people in Dunhuang area with morality. It was in this historical context that the document of liyi wenda xiejuan was created.III. The Content and Practice of the Morality Contained in liyi wenda xiejuan1） an analysis of the content regarding ethics and morality found in P. T. 1283 xiongdi liyi wenda juan（ Volume of Questions and Answers between Brothers on Etiquette）With the Tubo rulers＇ gradual acceptance of Confucianism,Confucian thought gradually filtered down from the upper class into the daily lives of the common people. This text recorded that the requirements for a person＇s morality included not only ren＇ai（ kindheartedness） and renci（ mercy）,but also included chengxing（ honesty） and intelligence—only through this can a person deal with matters in a complicated world. Furthermore,there should be an order among the old and the young,a division between the officials and servants,and a division between hosts and slaves. All,moreover,should comply with the regulations and not violate custom,etc.2） document P. T. 1283＇s uses the ethics and morality of Confucianism to mold peoples＇ character The above analysis on the Confucian ethics and morality contained in the document reflects that the authors＇ purpose in selecting materials was to build the character of the people through the above mentioned contents. ＂Character＂is a psychological concept,and generally refers to a person＇s internal temperament,impulsiveness,tendencies,preferences and basic nature. With regard to building character and self,the document mainly used ethical and moral standards such as ＂benevolence,righteousness,etiquette,wisdom,honesty,filial piety,integrity and shame. ＂3） document P. T. 1283 xiongdi liyi wendaxiejuan＇s practice of Confucian ethic and morality When a person＇s character is characterized by Confucian ethics and morality as described above,how did they handle or practice ethics and morality？ What kind of cultural rules did they comply with？ The document gave good answers to all of these questions. The practice was mainly reflected in the full use of Confucian ethical and moral standards while dealing with social relationships between the monarch and officeholders,father and son,teacher and students,husbands and the wives,hosts and servants as well within relationships. The document did not stress deep theory,but paid attention to building a moral way within the human world,and emphasized building people＇s ethical character from smaller things,such as manner of dealing with the people.IV. Conclusion Seen from the structural content of the document,it included a strict system of logic： the first part is an annotation to the content of ethics and morality,including ＂benevolence,righteousness,etiquette,wisdom,honesty,filial piety,integrity and shame ＂; the second uses this set of standards to build the individual＇s character; the third deals with human relations and social relationships in daily life,the principle of Confucian culture should be obeyed. The document firstly requires that everyone＇s behavior should comply with this kind of standard of morality; secondly,it expects that the rulers should be fair to the common people while implementing the law.Hence,it could be seen that the reason the Tubo kingdom imported Confucian culture was due to the Tubo society＇s lack of ethics and morality and the need to build a set of moral standards to deal with the social relations and social problems during that time. It came from the perspective of the upper class of society,and its purpose was to use ethics and morality to deal with the social contradictions that existed within the society. Guided by this intention,the Tubo court sent their nobles to the Tang court to study Confucianism,and trans-late Confucian texts. Althernatively,the Tang court sent literati to the Tubo area to teach Confucianism. Through an analysis of the content of the Tibetan Confucian literature,we can understand not only the Tubo historians＇ understanding of the Central Plain＇s ethics and morality,but we can also know the historians way of thinking of using Confucian culture to build Dunhuang people＇s character.Their purpose was to build character with Confucian ethical and moral ideas so as to rule the mind,concept,behavior and practice of the people.Hence,the idea of the document is to restore and maintain the social order through Confucian ethics and morality and to facilitate different relationships in Tubo society.