【作者】 刘凤霞；

【导师】 郑杰文；

【作者基本信息】 山东大学 ， 中国古典文献学， 2010， 硕士

【摘要】 谶纬,包括谶、纬、侯在内,作为“经学支流”,是研究儒学、研究中国传统文化思想不可或缺的一部分。目前,关于汉代谶纬的研究成果已有很多,但对其他时代谶纬的研究则较少。唐代是一个学术盛世,也是封建社会发展的顶峰期,研究谶纬之学在唐代的流传情况及其与唐代社会的关系,可以为谶纬学通史研究提供阶段性研究基础,也可以加深对唐代社会历史的认识。唐以前历代统治者禁毁谶纬的特点是禁止郡国私家收藏,皇家收藏则不在禁止之列,对王朝政治或学术有价值的亦不被禁止。唐代对待谶纬的政策与前代不尽相同。由于政治需要和经学发展,唐代谶纬政策经历了由“崇纬抑谶”到“谶纬并禁”的过程。谶纬内容在唐代及涉及唐代的典籍中被引用较多,特别是初唐时期天文占类书籍保存了大量谶纬资料。谶纬之学与唐代政治关系密切,李唐王朝利用谶纬取得政权并用谶纬来粉饰其自身地位的合法性,文人术士也不惜造作谶纬来证明自身神力通天,能知未来吉凶,博取名利。宗教也想借王权力量发扬壮大,并甘心成为他们的利用工具。初唐,官方教科书《五经正义》杂引谶纬,使其得以广泛流布。中唐后儒学理性主义发展,渐渐消除了儒家经典身上的神秘主义色彩,谶纬之学失去了其在儒家内部存留发展的土壤。道教对谶纬神学积极吸收应用,一些道士由儒入道,对于谶纬理论运用熟稔；道教,也模仿谶纬,制作了大量的政治神话。佛教为方便传教,在中国化过程中积极吸收包括谶纬在内的儒家思想。“佛谶”就是借鉴谶纬的产物。佛教诸多高僧精通谶纬数术,其俗讲、变文有诸多谶纬神话故事。天文候占类书籍中引纬较多。谶纬在发展过程中不断流变,形式上已经不再保留原先的面貌,但谶纬观念却伴随着数术占卜得以呈现。谶纬和谶纬观念深刻影响了唐代文学,为文学创作提供了素材,在唐诗和唐传奇中都有明显的表现。总之,唐代谶纬与社会的关系十分密切,其流变呈现两个方向：一是为道教、佛教所消化吸收,依托于一定的宗教形式而存在；一是在民间信仰中继续传播和扩散。更多还原

【Abstract】 Chenwei,as one of the "Classics tributaries", is an indispensable part of the study of Confucianism and the traditional Chinese culture research. The research on Chenwei of Han Dynasty has made a lot of achievements. However, there are less achievements in the research on Chenwei of other dynasties. Tang dynasty is the top of the feudal society in academic and economics, so it is very valuable in academic and theoretical to research Chenwei of Tang Dynasty.Firstly, the definition of Chenwei is defined. The article chooses a broad definition of Chenwei, including Prophecy, Wei, Hou. With the ban and destroy from the rule, books about Chenwei has almost gone at the end of Sui Dynasty. Characteristics of the ban were:No city-state, private collections, but the National Library can be collected. It can be spread only when plays a valuable role in the emperor’s rule, or in the academic. On this basis, because of political needs and the development of Confucianism, the policy of Tang about Chenwei experiences "advocate Wei and against prophecy" to "together against". Learned from the chart, the contents of Chenwei are quoted a lot, especially by the astronomy books.There is a close relation between the political of Tang Dynasty and Chenwei. Tang Dynasty gained power with Chenwei, and proved his own position legal. Some shamans also produced Chenwei to prove their ability to predict the future. The purpose was to get the reputation and money. Religions also want to become stronger using the power of the king t, so that they become instruments of the king willingly. At the start of Tang Dynasty, Chenwei was incorporated into the official textbook’Wu Jing Zheng Yi’. It was a very good development for Chenwei. At the mid-Tang Dynasty, with the development of Confucian, Confucian classics of mysticism were gradually eliminated. There wasn’t the soil within Confucianism for Chenwei. Taoism also absorbed things from Chenwei actively. Some priests from Confucianism to Taoism, were good at the theory of Chenwei. Under the influence of Chenwei, taoism also produced a large number of political myths. In order to facilitate the dissemination, Buddhism was active in the absorption of Confucianism.’Buddha’s Prophecy’is the product that copied Chenwei. There were many monks who mastered of Chenwei. In the popular Buddhism stories, there are many myths about Chenwei. Astronomy and Chenwei all are divinations about the fate of the predicted state.They have a lot in common.But Chenwei contains more content.Chenwei has changed, and not in the form of Wei-book, but the concept of Chenwei is shown with the development of divinatio. Chenwei and divination concepts, provided material for the literature, and were demonstrated clearly in Tang Poetries and the Fictions.The development of Chenwei during Tang Dynasty is divided into two directions: one is digested and absorbed by Taoism and Buddhism, and exists relying on a certain form of religion; the other is spread in the folk beliefs.更多还原