慶元黨禁前後四川的理學－－兼論蜀地的道統祠廟

Neo-Confucianism in Sichuan before and after the Qungyuan Prohibition, with a Supplement on the Study of the Scholarly Shrines in Sichuan

本文探討張拭、朱熹之學入蜀的歷史，從兩方面豐富對朱子死後的理學世界的理解：首先，本文指出二人之學對四川影響有限。慶元黨禁前夕，蜀地始講論理學，但張拭講學湖湘的影響限於成都一帶，其他地區仍沿承北宋伊洛之學的遺緒。故遭逢十餘年的學禁衝擊，造成張栻之教「後嗣無聞」。嘉定初，黨禁已緩，蜀地試圖透過科考程文與刻書立祠等方式，重新恢復理學「正學」的地位，從而開啟了朱子學傳入的契機。但是朱子嫡傳的招牌，對此時一般蜀士不具有吸引力。與此相應，故蜀地流行科考所需語錄仍是北宋諸子的著作。而且嘉定以後，張、朱的作品在蜀流傳不廣，魏了翁主持刊印的朱子著作相當有限，即使《大學中庸章句》與《大學中庸或問》，亦付之闕如。其次，黨禁前後蜀地理學的傳衍，提供考察理學整體動向的特殊視角。嘉定以後蜀地的道統祠廟的建祀細節，揭示蜀地追溯道統上樹立了獨樹一幟的譜系。張栻之學不彰，但是，湖湘流風首先被靡於蜀地，在本地的道統祠廟中，張栻之學此一源脈象徵仍然時時牽引道統傳衍的安排。此時出現以下幾種立把情況：朱子並未單獨立祀、朱、張合祀以及朱、張皆未立祀，二人身影同時消失。這說明蜀地理學士大夫強調北宋道統，以避免道統傳衍史的詮釋被朱子門徒獨占的窘境。

This paper investigates the introduction of Zhang Shi and Zhu Xi's learning into Sichuan. A close survey of this history enriches our understanding of the world of Neo-Confucianism after Zhu Xi's passing. This paper firstly argues that the two masters' learning had only limited impact in this area. On the eve of the Qingyuan Prohibition, Neo -Confucian scholars' teachings began to prevail. Yet the influence of Zhang Shi's teaching, mainly in the Huxiang （湖湘） area, reached no further than Chengdu and its vicinity, while other areas still adhered to the tradition of the Heluo （河洛） learning of the Northern Song Dynasty. After the decade-long prohibition, Zhang Shi's influence was almost reduced to obscurity. Then in the beginning of the Jiading period, when the prohibition on faction was generally removed, Sichuan literati tried to reinstate the ＂orthodox＂ learning through civil examinations and book publishing in order to alter the attitude of the imperial state. Their action therefore brought new opportunities for the promotion of Zhu Xi's learning. During this process, however, those deeply influenced by Zhu Xi's learning were limited to his followers and their families, whereas for the literati in general, his learning was not appealing. This explains why at the time the most popular reading materials for civil examinations in Sichuan were still books called ＂Yulu＂ (語錄) handed down 企om the Northern Song Dynasty. After the Jiading period, works by Zhang Shi and Zhu Xi did not seem to enjoy much popularity in Sichuan, because few records can be found on the publication of their books. Neither of Zhu Xi's most renowned books, ＂Daxue＂, ＂Zhongyong Zhangju＂ （大學中庸章句）and ＂Daxue＂, ＂Zhongyong Huowen＂ （大學中庸或問）were reprinted. The second argument of this essay is that the development of Neo-Confucianism in Sichuan at the time of the Qingyuan Prohibition provides a special perspective on the overall trend of Neo-Confucianism. Zhang Shi's and Zhu Xi's learning had been introduced into Sichuan on a roughly successive basis. The details of building local scholarly shrines after the Jiading period show that local literati were able to establish their own pedigree of learning. Despite its obscurity, the identification with Zhang Shi had underpinned the local arrangement of this scholarly pedigree. Specifically, Zhu Xi was not able to monopolize the worship, and more often, he was worshipped together with Zhang Shi. Even more commonly, both were absent in the shrines. To summarize, the literati in Sichuan maintained the tradition from the Northern Song Dynasty to avoid the embarrassment of Zhu Xi's disciples dominating local scholarly discourse.