日本中世时代，伴随着禅宗的传播，作为禅宗思想根源的老庄思想也在日本得到了广泛接受。随着佛教的不断世俗化和老庄自然无为观念的深入人心，中世前期那种渴望拯救的宗教狂热有所减退，随之，感性的无常观开始向理性的无常观转变。《徒然草》作为日本中世时期的杰出作品，不可避免地打上了这一时代思想的印记。本文采用文本分析的方法，结合作者生平事迹及思想，参考和吸收了诸多先贤的研究成果，系统梳理了《徒然草》对中国经典、尤其是中国隐选思想的受容。笔者指出，老庄思想的影响，促成了兼好从山林隐者向市井隐者，从“咏叹的无常观”向“自觉的无常观”的逻辑转变，阐明了在兼好思想形成过程中来自中日双方的影响。文中强调指出，中日文化存在着亲缘关系，它是我们今后推进构建东亚区域一体化的思想基础。%During the Medieval Period, Zen Buddhism was wide spread in Japan; therefore, the thoughts of Lao Tzu and Chuang Tzu (Taoism), as the root of Zen Buddhism, were also wide accepted in Japan. Early in that period, people were zeal- ous in being saved by religions, but when Buddhism became more and more worldly and Taoism filtered into people' s minds, this desire weakened gradually. As an outstanding work at that time in Japan, Tsurezuregusa was inevitably influenced by this concept. This paper tries to sort out how Tsurezuregusa accepted Chinese classics, especially Chinese hermitism, by using con- tent analysis plus the author' s own experience and references to many sages' work. It argues that it was Taoism that affected and helped Kenko turn himself from a mountain hermit to a town hermit, from "admiration for a sense of the evanescence of life" to "self-consciousness of a sense of the evanescence of life" . Further, the forming of Kenko ' s concept was influenced by both Chinese culture and Japanese culture. And as emphasized in the paper, the kindred relationship between the two cultures will be a spiritual foundation of building and promoting the integration of East Asia.
展开▼
