天臺(tái)宋韻

陳緬

宋，以其獨(dú)樹一幟的文化和活力被譽(yù)為“東方的文藝復(fù)興時(shí)期”，在中國(guó)文化史上有著承上啟下、繼往開來的歷史地位。天臺(tái)山儒釋道三教圓融并存，在兩宋時(shí)期達(dá)到鼎盛期，這個(gè)時(shí)期的天臺(tái)山文化既有對(duì)其前文化的繼承與吸收，也有其時(shí)代自身的推陳與出新，對(duì)后世產(chǎn)生了深遠(yuǎn)的影響。

那么，天臺(tái)的“宋”元素又有哪些呢？它們又以怎樣的形式傳承下來呢？對(duì)現(xiàn)在的天臺(tái)又發(fā)揮了什么樣的作用呢？今天來聊一聊“天臺(tái)宋韻”。

濟(jì)公成為文化交流“使者”

濟(jì)公，俗名李修緣（公元1148年—1209年），南宋時(shí)出生于天臺(tái)永寧村，弱冠之年皈依佛門，先入國(guó)清寺，受具足戒于西湖靈隱，后至凈慈寺。八百年來，濟(jì)公的傳說故事一直在民間流傳，并通過文學(xué)、影視、繪畫、雕塑等各種形式進(jìn)行廣泛地傳播。濟(jì)公的出生地李府于2002年重修，保留了南宋時(shí)期天臺(tái)仕宦人家宅第格局“三進(jìn)九明堂”，給全世界的濟(jì)公信眾提供了一處朝拜、文化交流的場(chǎng)所。而與濟(jì)公相關(guān)的故事、美食、活動(dòng)一直在民間流傳，家喻戶曉。可以說濟(jì)公文化成為兩宋時(shí)期天臺(tái)山文化中最典型、最響亮、意義也最為深遠(yuǎn)的一個(gè)元素。早在2006年，濟(jì)公傳說就被列入國(guó)家首批非物質(zhì)文化遺產(chǎn)目錄。

在歷史上濟(jì)公確有其人，系宋真宗駙馬李遵勖裔孫，是佛教禪宗五十祖，臨濟(jì)宗楊岐派六祖。李家世代仕宦，為官清正，多人名列《宋史》，并且李家歷代多為佛教信士，濟(jì)公少時(shí)在三教睦居的赤城山讀書，又居天臺(tái)宗祖庭國(guó)清寺附近，耳濡目染，心中早就播下了一顆成佛作祖的種子。而濟(jì)公之所以能出佛入道，位列羅漢，與宋時(shí)民間三教合流的趨勢(shì)背景有著密切的關(guān)系，從他長(zhǎng)達(dá)28字、集佛道儒尊號(hào)于一身的謚號(hào)中可窺一斑：大慈大悲、大仁大圣（儒家尊稱）、紫金羅漢、阿難尊者（佛教尊稱）、神功廣濟(jì)先師、三元贊化天尊（道教尊稱）。

“天下濟(jì)公，祖在天臺(tái)”，天臺(tái)是濟(jì)公文化的發(fā)祥地，大量的文藝作品，為濟(jì)公文化的傳播錦上添花、推波助瀾，濟(jì)公的蹤影遍布海峽兩岸乃至世界各地。至今，天臺(tái)每年都會(huì)舉辦中華濟(jì)公文化節(jié)，濟(jì)公的親和力、拉動(dòng)力、和協(xié)力、傳奇力、凝聚力，使其成為兩岸交流、中外交流最得力的“使者”，在擴(kuò)展文化交流上意義深遠(yuǎn)。

天臺(tái)宗構(gòu)建宋之“東南佛國(guó)”

天臺(tái)山文化的人文核心價(jià)值是天臺(tái)宗佛教文化。天臺(tái)宗由天臺(tái)智者大師所創(chuàng)，隋代至唐前半期興盛一時(shí)，“會(huì)昌法難”后一度衰落，后借五代吳越國(guó)崇佛之機(jī)，中興天臺(tái)宗。在北宋時(shí)期受多代皇帝尊崇，繁榮四百年之久，既能教化民眾、治國(guó)安邦，又有助于社會(huì)和諧，構(gòu)建了持久的“東南佛國(guó)”。在此期間，天臺(tái)宗高僧輩出，佛教道場(chǎng)重建，大興佛事，海內(nèi)外交流廣泛，影響深遠(yuǎn)，為后世天臺(tái)宗的興盛與傳播奠定了堅(jiān)實(shí)的基礎(chǔ)，書寫了濃墨重彩的一筆。

兩宋時(shí)期天臺(tái)宗的興起，當(dāng)時(shí)吳越王的“國(guó)師”德韶居功至偉。德韶大師是法眼宗二祖，十分敬慕智者大師，對(duì)天臺(tái)宗教義孜孜以求，45歲入天臺(tái)研學(xué)天臺(tái)宗，以豐富自己的學(xué)識(shí)，并以親身體會(huì)弘傳天臺(tái)宗，被后世成為“智者后身”。這一尊稱非比尋常，因?yàn)樘炫_(tái)宗和法眼宗分屬不同宗派，這也與當(dāng)時(shí)社會(huì)特殊的時(shí)政和南北包容的背景相關(guān)，不僅是三教圓融，也促成了各教派別之間的互通圓融、共進(jìn)共榮。

在天臺(tái)宗海外傳播上，韓國(guó)天臺(tái)宗的創(chuàng)立無疑是有著里程碑意義的。宋元豐時(shí)期（公元1085年），28歲的義天法師帶著弟子入宋，并至天臺(tái)國(guó)清寺參諸耆宿，對(duì)天臺(tái)宗教義領(lǐng)悟深刻，將天臺(tái)禪法帶回，在當(dāng)時(shí)的高麗國(guó)創(chuàng)立（韓國(guó)）天臺(tái)宗。 實(shí)際上朝鮮半島中最早接觸天臺(tái)思想的是新羅人玄光法師，他在南朝的陳朝時(shí)（557—589之間）就隨天臺(tái)二祖慧思學(xué)法。五代至宋初，海東僧人來華習(xí)天臺(tái)教觀者甚多，以至悟空法師在天臺(tái)國(guó)清寺前專門建有新羅園，收留入華參學(xué)的新羅沙門，只是到高麗的大覺國(guó)師義天時(shí)才正式創(chuàng)立韓國(guó)天臺(tái)宗。義天法師大力弘揚(yáng)天臺(tái)教觀，宗風(fēng)大振。義天圓寂時(shí)雖僅47歲，但弟子近千人，有名者多達(dá)160人。他所推崇的天臺(tái)宗對(duì)整個(gè)韓國(guó)的佛教都產(chǎn)生了巨大的影響。

道教南宗步入“鼎盛”

天臺(tái)山文化的一個(gè)高峰出現(xiàn)在北宋，道教南宗就是創(chuàng)立于這一時(shí)期。創(chuàng)立者張伯端，字平叔，號(hào)紫陽真人，天臺(tái)人。宋熙寧年間，在天臺(tái)山煉丹，為道教南宗紫陽派祖師，主張釋道雙融、性命雙修，即從傳統(tǒng)內(nèi)丹命術(shù)入手修煉，循序漸進(jìn)，以人身中的上藥三品即精、炁、神三寶為藥物，經(jīng)筑基、煉精化炁，煉炁化神，煉神還虛而結(jié)“金丹”。其主要代表作《悟真篇》專言內(nèi)丹，與《周易參同契》齊名，而號(hào)稱“丹經(jīng)之王”。這雙融雙修的思想，本質(zhì)上是告知人們?nèi)绾巫龅缴硇暮秃稀⑷绾闻c大自然保持和合狀態(tài)，凝聚了中華民族“和而不同，合而有分”“天下大同”的文化精髓。

兩宋時(shí)期，皇帝對(duì)于道教的尊崇到達(dá)頂峰，不僅大興宮觀，搜集道書，還欽定眾多和道教相關(guān)的節(jié)日。在道教建筑方面，重建了三清殿，在小月山建了可接待皇帝的元命殿，又建了規(guī)模很大的藏經(jīng)院、三元院、白云院、紫陽樓等，把山門擴(kuò)至現(xiàn)在的溢洪道外，并把桐柏觀的建筑推進(jìn)到花橋橋頭。鼎盛時(shí)期，桐柏宮周圍宮觀達(dá)三十多處，周邊山林除興建道教場(chǎng)所外，皆不作他用。而且，當(dāng)時(shí)還出了不少道教人才，除了張伯端外，當(dāng)時(shí)的高道還有張無夢(mèng)、陳景元、王茂端、王契真、白玉蟾、王中立等，皆各有建樹，留下眾多道教典籍。

天臺(tái)山南宋時(shí)稱“小鄒魯”

南宋時(shí)期，在朱熹等人的影響和推動(dòng)下，天臺(tái)山儒學(xué)勃興，一時(shí)文教興盛、人才輩出，時(shí)稱“小鄒魯”。同時(shí)，天臺(tái)山及其周圍各學(xué)派十分活躍，一代大儒朱熹又從儒學(xué)角度吸收了佛、道兩家思想，這就為天臺(tái)山學(xué)派的形成創(chuàng)造了非常有利的條件。這位具有崇高文化地位的大儒曾兩次提舉天臺(tái)山桐柏宮，到處講學(xué)。南宋時(shí)臺(tái)州文風(fēng)蔚然，這與朱熹在臺(tái)州倡導(dǎo)理學(xué)有很大關(guān)系。而佛道雙棲的天臺(tái)山，也是朱熹一個(gè)重要的人生驛站，佛教禪宗、天臺(tái)宗與道教南宗的思想，成為其理學(xué)思想中富有生命力的新元素。

天臺(tái)山文化最早可追溯到漢。史料載，兩漢期間，天臺(tái)山就有道教和佛教的活動(dòng)。佛宗道源的天臺(tái)山文化，一方面接受儒學(xué)各學(xué)派的影響，一方面又以其深厚的佛道文化影響著自唐儒至宋明理學(xué)的形成。宋明理學(xué)對(duì)釋道文化的“兼收并取”，實(shí)際上也是“三教合一”思潮的產(chǎn)物。曾其海在《朱熹理學(xué)與天臺(tái)佛學(xué)》一文中用大量的例證說明，朱熹的“理”“理一分殊”、心性理論都明顯地保留了天臺(tái)佛學(xué)的思想痕跡，可見佛教天臺(tái)宗對(duì)朱熹理學(xué)的影響之深。

正是朱熹把天臺(tái)山與儒學(xué)聯(lián)系起來，使佛道文化源遠(yuǎn)流長(zhǎng)的天臺(tái)山映照出儒學(xué)的光輝。天臺(tái)山之所以成為“小鄒魯”，也是因?yàn)樯鲜鲞@些名士鴻儒在天臺(tái)山的活動(dòng)，尤其是各學(xué)派領(lǐng)袖在天臺(tái)山開壇講課，才“文風(fēng)興起儒術(shù)之隆”。當(dāng)然，這樣的文化繁榮，對(duì)后代子孫影響也十分深遠(yuǎn)，為此后官學(xué)與私學(xué)的興盛、讀書求仕成風(fēng)的社會(huì)風(fēng)氣奠定了堅(jiān)實(shí)基礎(chǔ)。

“茶禪一味”是東亞茶文化之源

南宋臺(tái)州判官陳知柔是最早提及“茶禪一味”者，他的《題石橋》詩云：“巨石橫空豈偶然，萬雷奔壑有飛泉。我來不作聲聞想，聊試茶甌一味禪。”不僅描繪了雄偉壯麗的天臺(tái)石橋作為中日佛茶“羅漢供茶”發(fā)祥地的勝景，而且還首次點(diǎn)出了“茶禪一味”這一茶道最高境界。可見風(fēng)靡茶界的“茶禪一味”乃出自天臺(tái)山。宋代天臺(tái)山國(guó)清寺僧人在自制、自碾、自煮茶的過程中，能領(lǐng)悟禪法，超越文字，進(jìn)入無我的“茶禪一味”境界。所以，直至今日，天臺(tái)山在國(guó)際茶文化交流中，有著很重的分量。

茶禪一味與天臺(tái)山特有的佛茶藝術(shù)“羅漢供茶”是和合共生的。天臺(tái)山的方廣寺是佛典記載五百羅漢的總道場(chǎng)，百丈懷海（749—814年）禪師在《百丈清規(guī)》中不僅確立了天臺(tái)山石梁是中國(guó)五百羅漢棲真之地，還制定一套供養(yǎng)羅漢的儀軌，使之在中國(guó)佛教界產(chǎn)生了巨大的影響。這一清規(guī)在佛教界推行后，信徒叢林紛紛仿效，很快風(fēng)行于全國(guó)。天臺(tái)山方廣寺的“羅漢供茶”不僅在當(dāng)時(shí)的宋朝廷里引起轟動(dòng)，還影響到了東鄰日本。

日本佛教天臺(tái)宗大云寺主成尋（1011—1081年）的《參天臺(tái)五臺(tái)山記》記載：“熙寧五年（1072年）五月十九日戊戌辰時(shí)參石橋，以茶供羅漢五百十六杯，以鈴杵真言供養(yǎng)。”經(jīng)葛宏、成尋等人宣揚(yáng)，石橋“羅漢供茶”名馳中外，天臺(tái)山石橋遂成為中外品茗觀瀑之勝地。

早在中唐，天臺(tái)山云霧茶就傳播至東亞。唐貞元二十年（804年），日本天臺(tái)宗創(chuàng)始人最澄入唐求法，帶去天臺(tái)山茶葉與茶籽，種在近江（滋賀縣）比睿山東麓日吉神社的旁邊，成為日本最古老的茶園。而真正將天臺(tái)的茶文化在日本發(fā)揚(yáng)光大的則是宋代同時(shí)期的榮西禪師，他曾經(jīng)兩度前來求法，前往萬年講寺求得茶籽、茶樹帶回日本，并著有《吃茶養(yǎng)生記》，使得天臺(tái)的茶文化在日本得以傳播。宋元豐時(shí)期，高麗天臺(tái)宗創(chuàng)始人義天來國(guó)清寺學(xué)法后，將天臺(tái)山茶籽、茶儀傳回，種在智異山，可見由天臺(tái)茶禪所產(chǎn)生的影響，已經(jīng)擴(kuò)大到日韓等東亞鄰國(guó)。

中日茶道的互相影響，使得茶道的傳統(tǒng)得以綿延不斷。前些年，中國(guó)天臺(tái)山華頂講寺舉行“禪茶雅集”活動(dòng)。來自日本、韓國(guó)、中國(guó)（包括中國(guó)臺(tái)灣）的禪茶界代表，齊聚天臺(tái)山品茗論道、體驗(yàn)交流，認(rèn)知“禪即茶、茶即禪”圓融不二關(guān)系，感受“江南茶祖、韓日茶源”天臺(tái)山云霧茶智慧之芽的魅力。

“蟋蟀宰相”的治國(guó)論

在宋代歷史中，天臺(tái)曾出過數(shù)位宰相，其中尤以南宋的賈似道最為出名，他歷經(jīng)理宗、度宗、恭宗三朝。使他“名垂青史”的不是他的政績(jī)，而是他的“不務(wù)正業(yè)”，在閑暇時(shí)寫出了世界上第一部研究昆蟲學(xué)的專著《促織經(jīng)》，名噪一時(shí)，這也是中國(guó)古代第一部專論蟋蟀的書。能在宋朝這個(gè)特定的時(shí)期出這樣一本書，有其時(shí)代的偶然性，也有其歷史的必然性。南宋是當(dāng)時(shí)世界上最富裕的國(guó)家，所創(chuàng)造的財(cái)富GDP占當(dāng)時(shí)全世界的60%以上，是中國(guó)歷史上經(jīng)濟(jì)最繁榮、科技最發(fā)達(dá)、文化最昌盛、藝術(shù)最高深、人民生活水平最富足的朝代。而且這個(gè)朝代，財(cái)富的創(chuàng)造和享受較之前更趨向于大眾化、休閑化、娛樂化。斗蟋蟀活動(dòng)在這個(gè)時(shí)期得到了空前的發(fā)展，上至皇帝，下至平民，甚至方外之人都好斗蟋蟀。隨著“斗蟋蟀”活動(dòng)的普遍化、全民化，士大夫們開始總結(jié)關(guān)于蟋蟀的養(yǎng)、斗等經(jīng)驗(yàn)，于是上升至理論，也促使了《促織經(jīng)》的誕生。

賈似道，自小生活在天臺(tái)山，這里盛產(chǎn)蟋蟀，而且斗蟋蟀之風(fēng)盛行，從小耳濡目染，對(duì)斗蟋蟀情有獨(dú)鐘，即使當(dāng)上了宰相，也時(shí)常將蟋蟀帶上朝堂，并以養(yǎng)、斗蟋蟀的方法來論“治國(guó)之道”，以至于人們戲稱他為“蟋蟀宰相”。《促織經(jīng)》共分二卷，分論賦、形、色、決勝、養(yǎng)、斗、病等，對(duì)蟋蟀的種類、形態(tài)、斗法、養(yǎng)法等進(jìn)行了系統(tǒng)的論述。這部著作里更重要的是賈似道“小蟲治國(guó)”的理念，即“一物之微，而能察乎陰陽之道;動(dòng)靜之宜，備乎戰(zhàn)斗攻取之義”。

宋韻文化作為中華優(yōu)秀傳統(tǒng)文化的重要組成部分，是具有中國(guó)氣派和浙江辨識(shí)度的重要文化標(biāo)識(shí)。兩宋時(shí)期的天臺(tái)山文化，活佛濟(jì)公濟(jì)世、佛教三宗圓融、道教南宗創(chuàng)立、宋明理學(xué)孕育，蔚為大觀。它的形成和確立，意味著這一文化體系的價(jià)值觀被認(rèn)可、被遵循，也意味著在這一文化指導(dǎo)下的社會(huì)風(fēng)氣、社會(huì)秩序的全面形成，成為推動(dòng)當(dāng)時(shí)天臺(tái)經(jīng)濟(jì)社會(huì)發(fā)展的文化支撐，也為當(dāng)下社會(huì)發(fā)展提供歷史文化借鑒。

The Song Dynasty Culture in Tiantai

By ?Chen Mian

For its unique culture and dynamic， the Song period （960-1279） has been lauded as the “renaissance in the orient”， an inheritor of its predecessors and a pioneering dynasty in itself. Maturing and prospering during the Song dynasty， Confucianism， Buddhism and Taoism have co-existed harmoniously in Tiantai， Zhejiang province throughout history， leaving an enduring influence.

What kinds of “Song” elements can still be found today in Tiantai？ In what forms？ How have they impacted Tiantai？

With a history of over 1，800 years， Tiantai is the birthplace of Ji Gong （1130 or 1148-1209） the “Living Buddha”. Born Li Xiuyuan in Tiantai’s Yongning village， Ji Gong， known as “Chan Master Daoji”， was a Chan Buddhist monk who lived in the Southern Song （1127-1279）. He was believed to have possessed supernatural powers， which he wielded to help the poor and to fight injustices. On the other hand， he was also known for his wild and eccentric behavior： he purportedly didn’t follow the Buddhist monastic rules for he consumed alcohol and meat at will. Over the past eight centuries since his death， Ji Gong has become such a legend in Chinese culture that his tales have been widely told in literature， TV series and films， paintings as well as sculptures， among other popular media. The culture related to Ji Gong has arguably become the most typical， the most well-known and the most far-reaching element of the Tiantai Mountains culture fostered during the Song dynasty. In 2002， the renovation of Ji Gong’s former residence provided a place of worship and cultural exchange for Ji Gong believers all over the world. For his followers， Tiantai is the ancestral home they must return. In 2006， the legend of Ji Gong was listed in the first batch of the National Intangible Cultural Heritage List. In recent years， an annual cultural festival in honor of Ji Gong has been held in Tiantai.

More than anything else， the core humanistic values of the Tiantai Mountains culture lie in the culture of the Tiantai School of Buddhism. Founded by Master Zhiyi （538-597）， the Tiantai school became one of the most influential schools of Buddhism in China during the Sui dynasty （581-618）， with a large number of great temples supported by the emperors and various wealthy patrons. The school’s influence lasted through the first half of the Tang dynasty （618-907） before it waned. Then the Tiantai school was revived in the Kingdom of Wuyue （907-978） when Buddhism was particularly valued. In the Northern Song dynasty （960-1129）， it rose again. Highly respected and regarded by generations of emperors for the next 400 years， the teachings of the Tiantai school were instrumental not only in educating and enlightening the general populace， governing the country， but also in promoting social harmony.

It was during this period that a large number of eminent monks of the Tiantai school emerged and extensive and far-reaching overseas exchanges were conducted， which helped lay a solid foundation for the prosperity and spread of the school in later periods.

In the history of the dissemination of the school’s teachings outside of China， the establishment of the Korean Tiantai school， known as Cheontae， is undoubtedly considered a milestone. In the year 1085 during the Yuanfeng period of the Song dynasty， Master Uicheon （1055-1101）， at the age of 28， led his disciples to the Guoqing Temple on the Tiantai Mountains. He had a profound understanding of the school’s teachings， brought them back to Korea and established Cheontae in Goryeo （Korea） as an independent school at that time.

In fact， the first person from the Korean Peninsula to travel to Tiantai was Master Hyeon-gwang of Silla， who learned dharma from Master Huisi （515-577） during Southern Chen （557-589）， the last of the Southern Dynasties （420-589）. After Master Uicheon introduced the Tiantai tradition to Korea， he vigorously promoted it. At the time of his death， when he was only 47 years old， Master Uicheon had nearly 1，000 disciples， 160 of whom prominent ones. As well as on Tiantai school， he had a great influence on the development of Buddhism in Korea.

Apart from Buddhism， Taoism also thrived in the Song dynasty， when the emperors’ reverence for Taoism reached its peak. Imperial Taoist temples were built， Taoist works collected， and quite a few Taoist festivals and holidays designated. Against this backdrop the Nanzong （Southern Lineage） of Taoism was established in Tiantai. Zhang Boduan， the founder， was born in Tiantai. His book Wuzhen pian （or Awakening to Reality） is a 1075 Taoist classic on Neidan-style internal alchemy. In essence， it tells people how to maintain harmony between their body and mind， and how to maintain harmony with nature.

In the Southern Song period， Tiantai’s Confucianism flourished under the influence of Zhu Xi （1130-1200）， one of China’s foremost Neo-Confucianists in history. Borrowing from the Tiantai Buddhist and Taoist traditions， Zhu further developed the metaphysical theories in regards to Li or principle. Indeed， the spirit of Taizhou （where Tiantai is located） scholars strictly abiding by moral principles while ignoring any gains and sacrificing their lives for justice is closely related to Zhu Xi’s development of Neo-Confucianism in the place.

There is also the Chan tea culture， the idea of “oneness of Chan and tea”. The idea， first proposed by Chen Zhirou （？-1184）， a Taizhou official in the Southern Song dynasty， was inspired by none other than the waterfalls of the Tiantai Mountains. While growing and drinking tea has been a common practice for Buddhist monks throughout history， overtime Chan masters have infused tea culture into the Buddhist culture. Unsurprisingly， during the process of the Tiantai school’s introduction to Japan and Korea， Tiantai’s tea seeds and local monks’ tea ceremonies were also exported.

Then， there is Jia Sidao （1213-1275）， a Tiantai native and chancellor for three Southern Song emperors. His book Cuzhi Jing （Manual of Crickets or Book of Crickets）， the world’s first monograph on insects， ostensibly wrote about the selection， feeding and training of crickets as well as strategies of cricket fighting， which earned him the nickname of “cricket chancellor”. But more importantly， in the book， Jia used cricket and cricket fighting as metaphors for governing a country as well.

The birth and formation of the culture of the Tiantai Mountains during the Song dynasty， from the founding of the Tiantai Buddhist school and the Nanzong of Taoism， to Ji Gong the Living Buddha and the development of Zhu Xi’s theory of Li meant that the values of this system were recognized and followed. They also meant the establishment of social mores and social order was guided by this system， which became the cultural foundation for Tiantai’s economic and social development at that time. Eventually， the whole process will serve as a cultural reference for the current social development.