黎貴惇的三教交涉及其應用

黎貴惇（1726-1784）作為越南的一位博學的儒學者，更是一位黎興朝的重臣，雖然黎貴惇在世時沒有改朝或是逢及中國的侵略之大規模戰亂，但是國勢仍是動盪不安，黎興朝一帝二王體制，而二王各分南北統治擁有極權，帝王只是魁儡，這樣的王朝何時才能穩定，黎貴惇擔心歷史重演，所以他希望帝王與政治者要修身立志，要有道德自律，遵循上古賢人的德行，在《書經衍義》中敘述了《尚書》中帝王的施治教化與任官者的崇奉法則，他希望君王、官宦把它視為必讀之書，有益於自身的修養，也益於王朝的吏治穩定。然而，黎貴惇到了晚年，他對黎鄭王朝的政治期望，沒有讓他看到一點希望，儒家的道德自律、德政思想，已成為理論的教條，沒有實踐的活動性，黎貴惇選擇了運用佛教的教義，以義理與實踐互相激盪的呈現，發起社會各階層的教化運動。黎貴惇三教交涉從儒學典籍中做為理據來解釋佛、老的教義，如在《見聞小錄》卷九〈禪逸〉中黎貴惇欲證明佛教也有談人倫道德、行為準則及自我修養的基本要求，佛教與儒教的戒律都是從一個源頭為了教化世人，對不同人、不同身分都有因應的戒條，儒家與佛家的教導有異曲同工之處。在《陰騭文注》中黎貴惇運用了佛教的因果報應、地獄懲罰、生死輪迴，並且引用史例、例證，以善書的勸善形式進行道德實踐，激勵內在性的超越之道，不只針對當官者，且可用之於廣士眾民，有因果報應與善惡獎徵有其必然的天理，使人不敢作惡而揚善，又常以說故事的形式說教，期能達到教化的最佳的效果。

關鍵字

黎貴惇；三教交涉；應用；道德教化

並列摘要

Lê Quý Đôn’s (1726-1784) was an important minister of the Lê Trung Hưng Dynasty,As an erudite Confucian scholar in Vietnam. Although Lê Quý Đôn’s did not change the dynasty or encountered large-scale wars caused by China's aggression when he was alive, the country's situation remained strong. It is turbulent. The Lê Trung Hưng Dynasty has a system of one emperor and two kings, and the two kings are divided into north and south and have totalitarian power. The emperor is only a puppet. When will such a dynasty be stable, Lê Quý Đôn’s is worried that history will repeat itself, so he hopes that emperors and politicians should cultivate themselves. Determined to have moral self-discipline and follow the virtues of ancient sages, in "Book of Classics Yanyi", he described the emperor's governance and education in "Shangshu" and the rules of worship of officials. He hoped that kings and officials would regard it as a must-read. The book is beneficial to one's self-cultivation, but also to the stability of the official administration of the dynasty. However, when Lê Quý Đôn’s arrived in his later years, his political expectations for the Lê Trịnh Dynasty did not give him any hope. Confucian moral self-discipline and moral politics had become the dogma of theory and had no practical activity. Lê Quý Đôn’s chose Using the teachings of Buddhism to present the mutual agitation of principles and practices, he initiated the education movement of all strata of society. Lê Quý Đôn’s negotiation of the three religions uses the Confucian classics as a basis to explain the teachings of Buddhism and Laos. For example, in "Jianwen Xiaolu", Volume 9, "Chan Yi", Lê Quý Đôn’s wants to prove that Buddhism also talks about human ethics, code of conduct and self. The basic requirements of self-cultivation, the precepts of Buddhism and Confucianism are all from the same source to educate the world, and there are precepts corresponding to different people and different identities. The teachings of Confucianism and Buddhism have a common effect. Lê Quý Đôn’s used Buddhism's karma, hell punishment, and reincarnation in "Yin Zhi Wen Zhu", and cited historical examples and examples to practice morality in the form the books of morality , and stimulated the way of transcendence of inner nature, not only aiming at those who are officials, and can be used for the general public, there are karma and retribution and rewards for good and evil. There is an inevitable law of nature, so that people dare not do evil and promote good, and they often preach in the form of storytelling, which can achieve the best effect of civilise .