皮日休、陸龜蒙與道家──晚唐儒家復興的一個側面

Pi Ri-xiu, Lu Gui-meng and Taoism: An Aspect of the Confucian Revival in Late Tang

學界一般認為，晚唐儒家復興是中唐儒學潮流的延續，並深受韓愈思想的影響。本文以皮日休和陸龜蒙為例，嘗試發掘過去較少注意到的思想面向。主要的發現是，他們視儒家學說為經世唯一合理的思想準則，在維繫集體秩序及公共生活的領域裡，擁有絕對的權威，不容其他思想系統的介入和挑戰。在這個意義上，皮日休曾有排拒佛老的言論。然而，在私人領域裡，皮、陸崇尚養生，懷抱神仙的理想，過著道家式的生活，特別與茅山上清的道教傳統有緊密連結，顯示道家在他們的精神及文化生活中仍具有重要價值。皮、陸的思想狀態並非晚唐的獨特現象，當時其他儒家復興的成員，也以不同的方式兼融道家元素，韓愈主張一元化的儒家價值世界、堅決排除其他思想因子的觀點，並未獲得共鳴。相對而言，晚唐儒家皆視佛教為外來宗教，認為它的廣泛流行嚴重破壞了原本華夏的生活秩序，大不利於儒家政教的推行，故表現出親道排佛的傾向。

By analyzing two intellectuals, Pi Ri-xiu (834?-883?) and Lu Gui-meng (?-882?), this article attempts to uncover some unnoticed aspects of the intellectual development in late Tang while it is commonly accepted that the Confucian revival, via the influence of Han Yu’s (768-824), was the continuation of the mid-Tang Confucianism. Pi and Lu considered Confucianism the paramount principle for statecraft and the absolute authority in maintaining the order of the collective and public life. Hence, Pi advocated excluding Buddhism and Taoism from the public domain. However, in their private domain, both Pi and Lu pursued the dream of becoming immortal deity, engaged in the practice of refining medicine, and thus led a Taoist style of life that was closely related to the Maoshan-Shangqing (茅山上清) tradition. Taoism in reality played a dominant role in their spiritual and cultural life, which was not unique to these two figures. In the late Tang period, many intellectuals participated in the Confucian revival and also included various Taoist elements in their personal life. Han Yu’s advocacy of “Confucian monism” resonated less from late Tang Confucians’ mind; instead, they regarded Buddhism as a foreign religion, arguing that its prevalence had grievously upset the Hua-Xia (華夏) order and impeded the promotion of Confucianism-based political systems. As a result, while being tolerant of or even drawn close to Taoism, these Confucians remained adamant opponents against Buddhism.