宗派、宗风与北宋中后期曹洞宗的传承

The Sect, Sectarian custom and Inheritance of Cao-dong's Clan in the Middle and Late Northern Song Dynasty

关于义青受法远之托继嗣警玄的故事主要受法远、义青一系说法的影响,并因北宋后期曹洞宗的复兴而得到进一步渲染和强调。从灯录、笔记等的记载来看,没有证据表明警玄无嗣或均先于警玄去世。而从法远与灯录编纂者的交往、与警玄弟子的交往、对当时丛林师承惯例的了解、为人和年龄、以曹洞宗脉付义青与警玄去世之间的时间距离等因素来看,他将更晚出现的传承危机改换到警玄的时代,虽不尽符合史实但却完全可能符合警玄关于传承危机的预见、忧虑和传承曹洞宗风的意图。从义青礼祖塔、阅大藏、兼传曹洞临济宗风、强调自己与曹洞宗祖师的关联、宣扬法远以"宗法"识人等行为来看,他也在有意识地证明其正宗传人的身份。尽管宗派、宗风对于曹洞宗的复兴不起关键作用,但对于确定义青一系的宗教身份却至关重要,尤其在曹洞宗复兴过程中丛林内外对义青颇多质疑的情况下。在此背景下,与曹洞宗渊源颇多的僧史家惠洪不仅通过皮履、直裰等信物证明义青以降曹洞宗是"正脉",而且采取了证明其为正宗的其他途径:为其世系寻求更有道望的宗祖,为颇为兴盛的法成一系篡改信衣的传授对象,并通过伪托古人的《宝镜三昧》等证明曹洞宗风乃"正传"。

The story of the succession of Yiqing as Jingxuan's heirs by Fayuan is mainly influenced by argument of Fayuan, Yiqing's clans and is further emphasized by the revival of the Cao-dong sects in the late Northern Song Dynasty. From the record, there is no evidence proves that Jingxuan has no heirs, or heirs before he died. From the interaction of Fayuan with the compilers, and the interaction with Jingxuan's disciples, and the understanding of the custom of that time, the distance between Yiqing and Jingxuan's death, he changed the inheritance crisis to Jingxuan's era, though not be keeping with historical facts, but is likely to be in line with Jingxuan's intentions about the crisis of inheritance, worries and inheritance of Cao-dong's sectarian customs. From the worship of ancestral tower, related records, and Cao Dong sectarian customs, emphasizing their relationshipwith the founder, to promote the 'clan rule' to judge people and other acts, he is also consciously prove his identity as an offi cial descendant. Although sects and customs can not play the key role in the revival of the Cao-dong clan, it is crucial to determine the religious identity of Yiqing, especially in the case of the revival of the Cao-dong sect. In this context, the monk historian Huitong not only through the token to prove that Yiqing is Cao Dong clan 'offi cial heir.' but also proved the fact in other ways, For example, seeking a more prestigious ancestors, changing the missionary object, and through the 'Po Mirror Samadhi' to prove that Cao-dong clan's custom is 'orthodox'.