元代全真教的儒化傾向

The Confucian Orientation of Quan-Zhen Religion in the Yuan Dynasty

10.7065/MRPC.200306.0157

王江武(Jiang-Wu Wang)

宗教 ； 全真教 ； 儒化 ； 世俗化 ； Religion ； Quan Zhen Religion ； Confucianism ； Secularization

哲學與文化

30卷6期（2003 / 06 / 01）

157 - 169

繁體中文

金季以王重陽、馬鈺為代表的早期全真教，以虔誠的信仰，謹嚴的操守，不官不仕潔身自好的獨立人格著稱於世。十三世紀初，金元換代，兵災戰火頻仍，給人民帶來了沉重的苦難，激烈的社會變革造就了廣泛的宗教需要。正是在這樣的歷史條件下元初全真教在掌教大宗師丘處機的領導下，順應了時局之變，竭力經營，使全真教逐步走向鼎盛。全真教的發展壯大也給全真教提出了一系列的問題。丘處機「因時之宜」，回答了時代向全真教提出的問題，不過，在這同時全真教也開始出現了儒化的進程，即：由於受儒家觀念的全面影響，元初全真教的宗教修行理論與日常生活修行實踐 乃至整個精神氣質比之早期全真教，發生了很大的轉向，一方面強調以入世求出世，鼓吹日常修道中濟世積功的道德踐履，並以此為得道的唯一進路；另一方面則在認同世俗的綱常禮教的同時，日益認同世俗的儒士階層和世俗的政治勢力。本文將對從十二世紀中（一二五四年）重陽創教到十三世紀三十年代這一時段作大略分析，以粗略構劃元初全真教的儒化傾向。全文擬分成三個部分：一，金季之早期全真教的新氣象；二，元初全真教的儒化；三，儒化的根源與實質。

In the Jin Period, Chueng-yang Wang and Yu Ma were the representatives of Quan-Zhen Religion, know for their piety, integrity and personality. In the beginning of the thirteenth century, during the transformation for the Jin Period to the Yuan Dynasty, battles were all over, and people lived in pains. Drastic social changes called for the comfort of religion. In such a context, as the high priest of Quan-Zhen Religion, Chu-Ji Qiu responded to the changes of time and managed to bring Quan-Zhen Religion to its bloom. The bloom of Quan-Zhen Religion also presented a series of questions to itself. Qiu's doctrine of ”expedience” is the answer to all these questions. Their religious theories, daily practice, and even the whole spirit were greatly influenced by Confucian ideas and then changed the course of its development. On one hand, it stressed the secular moral practice and saw it as the only approach to Tao; on the other hand, it also identified with the secular Confucian hierarchy and political powers. In this paper, we make a general analysis about the development of Quan-Zhen Religion from its creation to the thirties of the thirteenth century and construct its Confucian orientation. The whole article is divided into three parts: first, the new atmosphere of Quan-Zhen Religion in the early Jin Period; second, the Confucian orientation of Quan-Zhen Religion in the early Yuan Dyansty; and third, the source and substance of its Confucian orientation.

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