“革牲”舆“斷殺”之間——梁武帝儒家禮制革牲薦蔬改革的經禮依據及其舆佛教的交織  

The Classical and Ritual Foundations for Emperor Wu of Liang's Confucian Reform to Abolish Sacrificial Animals and Its Interweaving with Buddhism

作　　者：李易特 Li Yite

机构地区：[1]復旦大學中文系

出　　处：《中华文史论丛》2024年第3期53-94,401,共43页Journal of Chinese Literature and History

基　　金：教育部人文社科重點研究基地重大項目“中古文學舆多元宗教”(16JJD750014)的階段性研究成果。

摘　　要：受佛教影響,梁武帝於天監十六年革宗廟二郊農社的牲爲薦蔬。此舉能具有合理性且成爲《斷酒肉文》和僧團素食運動之前奏,是因爲梁武帝在運作機制上将其纳入“至敬無文”、“贵誠重質”的系列儒禮改革之中,在思想資源上尋得《周易》、《左傳》的支撑。“守仁不殺”、“新孝順觀”等佛教論说並未進入儒禮革牲,只有劉勰的身份瑕疵暗示了僧徒力量的存在。作爲“人王”的梁武帝有儒顯佛隱的自覺和能力,是爲其轉向“法王”之重要基石。Influenced by Buddhism,Emperor Wu of Liang initiated a reform of replacing the traditional offering of livestock in Confucian Rituals by vegetables.This reform got to be rational and served as a prelude to the"Abstinence from Wine and Meat"(《断酒肉文》)and the vegetarian movement within the monastic community.The rationality and acceptance of this reform were due to Emperor Wu's strategic incorporation into a series of Confucian ritual reforms characterized by utmost respect without formalityy"and"valuing sincerity and substance."Furthermore,he found support in the ideological resources of the I Ching and Zuo Zhuan.The Buddhist discourses did not penetrate the Confucian ritual reform.Only the implied presence of the monastic influence through Liu Xie's status imperfection suggests the existence of the monastic power.As a"Human King",Emperor Wu demonstrated the self-awareness and capability of manifesting Confucianism while concealing Buddhism,which is an important cornerstone for his transition to a"Dharma King".

关 键 词：梁武帝 宗廟二郊 革牲薦蔬 禮制改革 儒佛關係 

分 类 号：K235[历史地理—历史学]