中古隐逸文化的佛学基础  

Buddhist Basis of Reclusive Culture in Chinese Medieval Times

作　　者：李昌舒[1] 

机构地区：[1]南京大学文学院,南京210023

出　　处：《南京大学学报（哲学．人文科学．社会科学）》2014年第6期131-137,157,共7页Journal of Nanjing University(Philosophy,Humanities and Social Sciences)

基　　金：国家社科基金项目(10CZX053)

摘　　要：在封建体制内,出处(仕隐)关系是士人必须面对的首要问题。从魏晋到隋唐,随着政治局势的盛衰变化,士人与封建政权的关系或是和谐、或是冲突,如何在不违背名教纲常的前提下,追求个人身心闲适,这是中古士人要着力解决的问题。从大隐到亦官亦隐,再到中隐,是士人给出的答案。从思想根源上看,佛学对此具有重要影响:《维摩诘经》的不二法荡相遣执,消除各种差别;禅宗进一步发挥般若之"空",涤除出仕与归隐之间的对立;生活禅则将"空"之否定转化为对日常生活之"有"的肯定,士人通过日常生活的艺术化建构,最终消融了出处的矛盾,使身心得以安顿。In the feudal system,to be a recluse or an official is a primary decision for any scholar to make.With the changes of political situations,scholars' relation to the feudal regime was of conflict or harmony at some time or other.In Medieval Times,to pursue personal physical leisure and spiritual freedom within the permission of Confucian virtues was a tough issue for the scholars to settle.They found their way out by retiring from society to some extent,and even living in complete solitude,or being half official and half reclusive,and this practice could have been influenced by Buddhism.The Dharma of non-duality in Vimalakirti eliminated all kinds of differences;and Zen developed the sunyata of Prajna and eliminated the conflict between recluse and officialdom;and living thought of Zen affirmed the positive significance of a daily life.The contradiction of recluse and officialdom was resolved by the way of artistic daily life at last.

关 键 词：大隐 亦官亦隐 中隐 般若空观 生活禅 

分 类 号：K203[历史地理—历史学]