金元全真教政治认同的历史考察

A Historical Examination of the Political Identification of Quanzhen Daoism in Jin and Yuan Dynasties

摘要:

政治认同问题是政教关系的重要一面。 全真教政治认同的构建是在金元王朝政教生态语境中循 序展开的, 呈现出理论性 (遵国法、 尚王道的论说) 与实践性 (以教辅政的政治支持行为)、 动态性与时代 性相统一的特征。 根据表现形式的不同, 全真教政治认同的构建过程可以分为四个阶段, 即敬而远之、 古朴 清修 (1159—1183), 尊王讲道、 赢得信任 (1184—1219), 以汉接蒙、 体道辅政 (1220—1256), 主动臣服、 依附发展 (1256—1368)。 特别是大蒙古国时期, 全真教变被动臣服为主动构建, 推动了农耕文化与游牧文 化有机结合的元代统一多民族国家政制建设。 全真教政治认同的构建是长期以来中国大一统历史语境下佛道 佐国扶命、 崇尚王道传统的赓续。 在金元少数民族政治语境下, 全真教成为以忠孝思想为核心的中国传统政 治文化基因的重要传承者。 全真教的政治认同与金元统治者对它的认可是一个有机互动的过程。 以 “王律” 统合 “道律” 是全真教成功发迹并取得长足发展的重要政治保障。

Abstract:

The political identification，an important aspect of the relationship between state and religion，is related to both the survival of the identifying subject and its relationship with the object being identified，as well as to the safety and security of the object. The political identification of Quanzhen Daoism was constructed in an orderly manner in the context of the political and religious ecology of the Jin and Yuan Dynasties. It was a process of interaction and mutual recognition between Quanzhen Daoism and the Jin and Yuan rulers. The unification of religious forces，the maintenance of social order by religion，and the expression of recognition and submission to political rule were the rulers_’needs，while the ongoing theoretical expression and the practical activities of political identification provided a good environment for the development of Quanzhen Daoism. The political identification of Quanzhen Daoism presents the unity of theory and practicality as well as dynamicity and periodicity. This process can be divided into four stages—staying away from politics (1159-1183)，respecting the emperors and winning their trust by preaching the Dao (1184-1219)，committing to the integration of the Chinese political tradition and Mongolian political tradition and supporting the political system construction of the Yuan Dynasty (1220-1256)，and submitting and attaching to the rule of Yuan Dynasty proactively (1256-1368). Beyond the previous dichotomy of Yi and Xia，the relationship between religion and state during the Jin-Yuan period can be examined from a holistic view of the formation and development of the Chinese nation in order to properly understand the political identification of Quanzhen Daoism and its positive contribution to the construction of a unified multi-ethnic state. During the period of Mongol rule，Quanzhen Daoism was committed to promoting the construction of the political system of the unified multi-ethnic state and the integration of farming and nomadic cultures. After 1256，the political attachment，the expression of respect for the king in the writing of religious histories，and the inscribing of official documents on the stone monuments of the temples were the characteristics of the era in which Quanzhen Daoism actively expressed its political identification after the controversy between Buddhism and Daoism. In addition to the practical identification，Quanzhen Daoists such as Li Daochun and Chen Zhixu continued to assimilate Confucian theories of loyalty，forgiveness and benevolence to further consolidate its political identification at the ideological level. In addition to the four stages of development，Quanzhen_’s political identification has other important features: staying loyal to the supreme rulers，submitting to local rulers，and actively undertaking the state rituals. The construction of Quanzhen_’s political identification was a continuation of the long-standing tradition of Buddhism and Daoism assisting the country governance，supporting the continuation of the country_’s lifeline and upholding the Way of Kings in the historic context of the Grand Unification of China. In the political context of the Jin and Yuan ethnic minority regimes，Quanzhen Daoism became an important inheritor of the genes of the traditional Chinese political culture with the idea of loyalty and filial piety at its core. It is important to see both the inadequacy of individual defiled and defeated practitioners to dissolve the political identification of the Quanzhen Daoism，and the threat of the expansion of its power to the carefully constructed political identification. The reasonable control of the scale and boundaries of the expansion on the part of Quanzhen as a Daoist Order and the unification of the _“Daoist law_” with the _“King_’s law_” were an important political guarantee for its success and long-term development.