鬼神与祭祀及儒佛之辨——道学派对“鬼神”问题的回答,以朱子为中心

Gui Shen, Sacrificing and the Distinction between Confucianism and Buddhism: The Neo Confucianists' Discussion on Gui Shen, Centered on Zhu Xi

“鬼神”的问题在中国古代文化中源远流长,在儒学传统中主要涉及祭祀问题。佛教传入中国后,用中国固有的鬼神观念为轮回学说张本,“鬼神”自此与生死、儒佛之辨相关联。如何既解释清楚“鬼神”问题,对抗佛教,又不动摇祭祀活动的合理性,成为后代儒家学者的任务。在道学派中,二程和张载正式开启了用气化说明鬼神的理论方向,但在祭祀问题上所论有限。朱子继承了二程和张载的讨论,并且讨论更加完备、系统。

The concept of Gui Shen,which has a long history in ancient China,is mostly correlated with sacrificing within the tradition of Confucianism.When Buddhism was introduced into China,Buddhists defended the Buddhism concept of reincarnation by relating it to the concept of Gui Shen,which was since then made closely related to the inquiries into life and death,and the distinction between Confucianism and Buddhism.It became an important task for later Confueianists to reinterpret the concept of Gui Shen,in order to distinguish Confucianism from Buddhism,as well as to continue to be compatible with the custom of sacrificing.The Neo Confueianists Cheng Hao,Cheng Yi and Zhang Zai reinterpreted the concept of Gui Shen within the theory of Qi,hut they did not say much about sacrificing.It was Zhu Xi who inherited the spiritual heritage of the Cheng brothers and Zhang Zai,and made it more complete and systematic.