- 學位論文
越南李陳時代文學著作中之「天人」思想
The idea of tian (including both nature and gods) – ren (referring to man, human-beings) in the literary works of Li – Tran Dynasty in Vietnam
摘要
「天人」思想乃是中國哲學核心思想體系之一。經過數千年的漫長歷史，此套思想體系深刻地影響到亞東各國，其中包含越南。自939年越南取得獨立自主，各代皇帝積極地效仿中國封建制度的模型以建設越南初開的封建體制，近五世紀的李陳時代由此形成。李陳各朝同時接受中國哲學體系，尤其「天人」思想，以作為封建社會的精神基礎，鞏固帝王權威以及執政者的地位。 中國自古代商周各朝以降已經紛紜地論辯天人的內涵及其關係。在中國人的觀念中，天範疇的涵義極為豐富，其包含天地、上帝、天道、天然、天志、天命、天理、天心等意義。人範疇亦受到繁多的爭論，儒道兩家大體上運用陰陽二氣之合分以解釋人身體與心性的建構，這兩部分互相呼應，並通過「氣」與天地自然不斷交感；佛教卻主張人色相的身體乃由無常的「四大」（地、水、火、風）並合而成，人的靈魂沿著因緣業報而轉劫輪迴，人的真如佛性乃永恆不變的。關於天人關係，大部分中國哲人都認為天人密切關聯。他們提倡「天人合一」、「天人感應」、「天道人道」、「神人交感」、「災異譴告」等學說。另外小部份哲人卻主張「天人相分」。 李陳時代接受中國明朝往前的哲學體系。此時文學著作隱藏與綜合儒佛道三家的「天人」思想，其中表現最明顯是儒家觀念。李陳各朝的「天」思想除了擁有「天地之天」、「天然之天」、「皇天之天」、「天命之天」、「天道之天」、「天理之天」等六種涵義之外，且還包含時代特有「北南區別之天」、「天界之天」及「乾坤宇宙與虛空法界之天」等三種涵義。此時文學的「人」觀趨向於佛教思想。作家們認為人含有身體、心與性，且肯定三者之間有密切關聯；人身體乃夢幻非真、充滿痛苦，人的心雖無形無狀，但有生滅動靜、是非辨別，人的本體卻健全無缺、虛靈妙用。 關於「天人關係」思想，李陳文學特別提及天子的角色。天子與皇天有密切交感的關係，天子承受天命而施行德政，皇天及諸神會贊助與保佑他。天子與平民之間亦有密切呼應的關係，天子替天行道、撫養民眾、造福百姓，人民服從天子命令、仰望及懷念他恩澤，天子修養德行之事對國家治亂興亡有重大的影響。李陳作家皆感受到神人之間的交感關係，且肯定人是個小天地，其本質與大天地無有差別。君子要修養人道符合於天道，能夠通曉造化的安排與自己本分。 本論文基於中國哲學思想體系的基礎進而挖掘越南李陳時代文學著作的「天人」思想。並且運用中國哲學的研究方法以呈現之，以及找出從哲學角度研究越南文學原典的理論路徑。
並列摘要
The idea of tian (including both nature and gods) – ren (referring to man, human-beings) is one of the core thinking systems of Chinese philosophy. After a long history of thousands years of development, this thinking system has been significantly affecting Asian countries. Vietnam is no exception. Since 939, Vietnam has won the independence from China. and Kings of different dynasties established the application of the feudalism from China to the primilinary feudalism in Vietnam. Li-Tran Dynasty, which lasted for almost half a millennium, was born in this setting. Other dynasties after Li-Tran Dynasty also adopted this philosophical system of China, especially the idea of tian-ren, to act as the spiritual support for fuedalism as well as the power consolidation for the King and governmental officials. Chinese dynasties from Shang, Zhou afterwards usually proposed and discussed the connotation of “tian-ren” and its correlative relation. In the opinion of Chinese people, the conception of “tian” consists of various meanings. “Tian” in Chinese means God, the Creator, Providence, Nature, God’s Will. The conception of “ren” has also been actively discussed Confucianism and Taoism employed the theory of Yin and Yang (two complementary principles of Chinese philosophy) to explain human’s appearance and personality. These two components interact with each other and also with nature. In the Buddhist opinion, a man’s appearance is constructed by four major elements : Soil, Water, Wind and Fire. A human’s soul depends on predestination and karma to be in samsara. The good nature of human beings is permanent and constant A majority of Chinese philosophers agree that there is a close relationship between “tian” and “ren”. They proposed the theory of “tian-ren unification”, “tian-ren –temple of Heaven” or calamities from God to punish human beings ect. A minority of Chinese philosophers, on the other hand, proposed the theory of “ tian-ren separation and independence”. Li-Tran Dynasty adopted the Chinese philosophical system of Ming Dynasty and other pre-Ming dynasties. Literary works of this period synthesized the idea of “tian-ren” from three schools of thought: Confucianism – Buddhism – Taoism. Among these schools, the Chinese philosophical system was clearly shown in Confucianism. Apart from the meanings of “tian” as in Chinese philosophy, the conception of “tian” of the Li- Tran Dynasty consisted of three additional meanings: North – South distinction, salvation and universe. The conception of “ren” was deeply influenced by Buddhism. Many philosophers believed that a human has three parts: body, soul and characters, which are closely intertwined. In this belief, the human body is temporary and false, holding all the sorrows but the invisible soul can distinguish truths and fakes. When taking the “tian-ren” relationship into consideration, literary works of Li-Tran Dynasty especially mentioned the role of the King, which was called “Son of the Ruler of Heaven”. The King and The Ruler of Heaven were said to have a close relationship. While the King obeyed the Ruler of Heaven to establish his disciplines, the Ruler of Heaven and other gods supported the King. Similarly, the relationship between the King and the civilians was the same as the relation ship between The King and The Ruler of Heaven. The King managed the country on behalf of the Ruler of Heaven. He took care of his people, bringing them happiness. People had to obey, show respects and gratitudes to the King The morality of the King affected the revolts, prosperity or backwardness of a country Many authors also said that gods and human beings had mutual interaction. An honorable man must improve himself, understand about the arrangements made by the creator as well as his responsibility of a good man. This thesis is based on the Chinese philosophical system in order to study about the idea of “tian-ren” in Li-Tran Liturature of Vietnam. Besides, by employing the Chinese philosophical research methodology, the present study aims to find out the argument in the philosophical ideas in the Vietnamese literary works.