挑戰與回應：論唐以前佛教中國化的幾個關鍵問題

Abstract

佛教傳入中國，由一外來的文化，內化成為與儒、道鼎足而立的中國佛教，這個過程學者習稱為「佛教中國化」。本文以為除了比較印度佛教與中國佛教的異同可以證明此一文化現象外，佛教面對中國知識分子基於自身的知識體系向佛教提出挑戰，與護教者以自己雜揉佛道或佛儒的思想作為回應，挑戰與回應交替進行的文化交流活動，亦能體現此文化現象在中國的變化發展及其意涵。 因此，本文擬以《弘明集》與《廣弘明集》的論辯與相關文獻為切入點，分別從個人生命觀、群己倫理關係以及國家教化三個向度，探討佛教護教者與中國知識分子之間談論的幾個關鍵辯論議題。這三方面象徵中國傳統知識分子的思維架構，即儒家「修身、齊家、治國平天下」的成學歷程與理想境界。中國學者從如此的架構出發，向新興的佛教提問，護教者的回應，則象徵佛教尋找進入中國的門路。在個人生命觀方向，從形神之爭與成聖之學的討論過程，護教者從解釋神不滅與因果輪迴的問題中，逐漸轉向關懷與成佛之道相關的課題，顯示漢魏以來以性成命定的才性觀點，因為佛教的加入而有所轉變，開啟後來的隋唐佛教，乃至宋明理學，在心性之學的發展上，趨向成佛成聖的發展新頁。在群己倫理方面，面對沙門毀身與絕嗣的違孝爭議，護教者積極的辯護佛教重孝；面對沙門應敬王者與否的爭議以及沙門與王權之間的關係時，則展現多元的不同態度，顯示護教者因應現實問題時而採取不同的堅持與折中立場。護教者對於忠孝倫理觀的思維與作法，不僅與當代自然與名教之爭的思辯風氣相呼應，同時也反顯出中國人倫理觀從魏晉到唐以前的發展方向，可見佛教與中國傳統知識份子在實際人生課題上的交流與互動。在政教方面，從夷夏之爭到帝王召集論辯三教先後的國家會議，其議論的內容與關懷的層面，以公共性議題為主，突顯部份學者與帝王關懷的重點是佛教如何與儒、道兩教競合成為成中國人公共性的教法。此三個向度形成的整體架構，反映出的是中國人的人文世界觀，說明佛教的中國化，整體而言，是從出世、離世的性格，走向入世的人文世界。本文即以這幾個關鍵議題的問題發展、轉變到影響的分析，說明中古佛教中國化的具體意義。 透過本論文提出的研究新方向，從個人生命觀、群己倫理關係以及國家教化三個主題，分析《弘明集》與《廣弘明集》的論辯與相關文獻，在「佛教中國化」這個舊題上，進行了新的探索。發現佛教中國化，即是一連串挑戰與回應的過程。佛教像一位生力軍般，進入中國文化發展的大流中，面對中國知識分子的挑戰。護教者的回應，或是提出新說以刺激中國人的思維，帶動學術的發展轉變，或是調整自身的學說與思理，轉變成為中國人可以接受的思想與行為，終而內化成為中國學術文化重要的一脈。

The process called “Localization of Buddhism” means that Buddism has been transformed from external culture into Chinese Buddhism which has the same influence as Confucianism and Taoism. In addition to comparison between Indian Buddhism and Chinese Buddhism showing this cultural transformation, the challenge to Buddism interposed by Chinese scholars and the response syncretized with the thought of the thought of Buddhism and Taoism or Buddhism and Confucianism by Buddhism guardian lead to cultural interaction and development in China. This paper based on the debate on the Hongmingji and Guanghongmingj and related literature investigates critical issues debated by Chinese scholars and Buddhism guardians about three aspects - personal view of life, group morality, and national civilization. These aspects reveal Chinese thought frame, the ideal achievement of “Refine One-self; Maintain Family; Govern the Nation; Bring Peace to the World”. Chinese scholars utilize the thought frame to challenge emerging Buddhism, and Buddhism guardians’ response indicates that Buddhism is finding the way into China. About personal view of life, Buddhism guardians shift explanation of shen bu shou sh and yin guo lun hui to concern of 成佛之道。 The viewpoint of 性成命定 has been changed due to entrance of Buddhism, and then the development of the study of xinxing from The Sui and Tang Dynasty Buddhism to the Schools of Learning in Sung and Ming Dynasty has been inclined to 成佛成聖. About group morality, Buddhism guardians emphasize that Buddhism respects filial piety, showing that they face the facts and come to a compromise. About national civilization, 夷夏之爭 and national congress fort debate on three doctrines both focus on issues about public affairs, showing that thrones emphasize Buddhism cooperating with Confucianism and Taoism to become Chinese public affairs. This paper investigates the development, conversion and influence of these aspects and try to elaborate on concrete content of Localization of Buddhism. This paper proposes a new research direction for the old issue -“Localization of Buddhism” from three aspects - personal view of life, group morality, and national civilization by discussing the debate on the Hongmingji and Guanghongmingj and related literature. We discover that Localization of Buddhism is a series of challenge and response. Buddhism challenged by Chinese scholars is a new force into long-run cultural development in China. Buddhism guardians response not only by proposing new doctrine to stimulate Chinese mind and to convert academic development, but also by revising doctrine and thought into acceptable thought and behavior in China. Finally, Buddhism becomes a significant branch in Chinese culture and academia.