【作者】 王唯；

【导师】 孙亦平；

【作者基本信息】 南京大学 ， 中国哲学， 2016， 硕士

【摘要】 本文主要分为两部分:第一部分为第一章,主要是从文献及考古材料入手进行解读。第二部分为二、三、四章,分析《女青鬼律》的末世论、鬼神论、戒律观思想。通过对文本思想的分析,本文试图把握道教承继传统、融摄儒佛思想的脉络,展现道教尤其天师道是如何在挽回和重建社会秩序中获得自身规定性的。第一章:以《女青鬼律》现存的道藏六卷本为底本,初步对《女青鬼律》各卷文本进行了对勘,并尽可能从《道藏》内道经、教外典籍、考古材料等多重角度中将《女青鬼律》与其相关资料进行鉴别和比对,试图寻找《女青鬼律》散佚内容。以现有比较零碎的资料来看,《女青鬼律》可能原本存在着一些墓仪方面的内容、一些以鬼为对象的律令与惩罚的内容和一些道民集会方面的规定,但难以还原成本来面貌。创新之处是发现了《酉阳杂俎》中收录了《女青鬼律》第一、二、四卷内容。这一发现提供了将《女青鬼律》与《太真科》联系起来的可能,这为上清派与天师道派的关系研究提供了新线索。《太真科》中可能存在更多《女青鬼律》散佚章节,需要进一步研究。从文本比对以及结合考古资料可以看出,《女青鬼律》也许原本在北方存在一个简略雏形或散章,在天师道南下的过程中与南方地区早期所用的以《玄都鬼律》为代表的南方墓葬仪式所依据的文本材料相融合,在东晋初形成前几卷或一个较为正式的早期四卷本,作为对《玄都鬼律》的更替,再增益而成。《玄都鬼律》、《女青鬼律》此类鬼神道书的成书和流行,很可能是与社会中专门负责丧葬等幽冥事宜的职能移交到道士群体的过程同步交融的。从经教形成的角度说,《女青鬼律》作为源头,一方面在天师道经系中,影响了《赤松子章历》、《要修科仪戒律抄》、《神鬼品经》等天师道文献和类书;另一方面又参与到了早期上清经书的造作和上清经系的形成过程中。《女青鬼律》的成书拥有的历时性特色是还原其文本的难点,但也因此保存了某种与教派发展进程以及六朝社会史进程的趋同。并非从一点展开,而是以文献本身展示的绵延为依托,是本文考察《女青鬼律》思想的主要方法。第二章:论述《女青鬼律》的末世思想,其创新之处是发现《女青鬼律》中所展露的思想不是成熟的道教末世论,反而有很明显的逐步臻于完善的线索。这不仅意味着《女青鬼律》的成书与道教末世论思想有一个发展上的同步,还表明了道教的末世论思想虽然深受佛教传入带来的印度劫难思想的影响,但直接源头应该是两汉以来的天人感应、谶纬、天文历数、太平观念等思想。分析《女青鬼律》中的末世理论可以看出末世论的成熟,经历了一个道教救世理念转换的过程。第三章:论述《女青鬼律》的鬼神思想。通过对传统“鬼”字的溯源,可以得知“鬼”概念的形成及分化的含义都和民众生活的方方面面有关。道教徒继承了鬼作为生活问题的象征这种集体潜意识。《女青鬼律》作为早期道经之一以其辞典式的收录众鬼姓名、神通危害和劾鬼之术为特色,其主旨在于对民众日用生活出现的碍难和凶害等破坏生活秩序的现象进行一种合理化的解释,而通过以鬼名术劾鬼这种宗教仪式性的方式完成了对问题的解决,则是试图在观念上补充生活秩序的稳定和结构的完整。第四章:论述《女青鬼律》的戒律观。《女青鬼律》中的戒律内容较少。从整个道教发展的角度看,《女青鬼律》中的戒律体系仍处于雏形阶段,但律条在惩罚轻重方面仍然保持了一定的条理性。《女青鬼律》的戒律条文中保留着相当的儒家伦理内容并且试图进行补充和订正,但也出现了一些基于道教教理的独有律条。无论对儒家伦理内容的继承,还是发展出道教独有的律条,都是道教现实关怀所要求的。对《女青鬼律》的末世论、鬼神论和戒律观思想的分析都指向了一点,那就是早期道教尤其是天师道对社会秩序的维护和重建的努力尝试。“乱世思治”这种朴素的思想在动荡分裂的社会环境和碰撞融汇的涌动思潮之下孕育出了中国本土的宗教——道教,不得不说是一种偶然中的必然。更多还原

【Abstract】 This paper contains two parts:the first part is chapter one with the interpretation of documents and archaeological materials and the second part consists of chapter two,three and four with analysis on eschatology,the concept of evils and precepts in The Demon Statutes of Nuqing(女青鬼律).By analyzing text thoughts,this paper try to grasp the context in which Taoism was the heir to the tradition and absorbed Confucian and Buddhism,and describe how Taoism,especially Celestial Master Taoism(天师道),completed itself with the effort to maintain social order and safeguard the daily life.Chapter one is basing on the existing six-volume edition of The Demon Statutes of Nuqing in the collected Taoist scriptures,reorganization and research focus on text comparison between The Demon Statutes of Nuqing and other Taoist or non-Taoist literature in this paper.The use of excavated archaeological materials is also in view.All these things we possess show the clue that in the original edition of The Demon Statutes of Nuqing there may be some description on tomb-tending ceremonies,some articles for evils and stipulations of Taoists’ assemblies which are hardly restored.The innovation point is finding several passages in YawYang Essays(酉阳杂俎),which helps studying on relationship between Upper Clarity(上清派)and Celestial Master Taoism.Archaeological findings imply that The Demon Statutes of Nuqing was just in embryo in the north and not shaped before Celestial-Master Taoists who started migrations to the southern area learned and suffered the impact of those southern grave ceremonies which were connected with special scriptures represented by The Demon Statutes of Xuandu(玄都鬼律).The first four volumes may form in the early Eastern Jin Dynasty and the fifth volume appeared late.In a nutshell,text formation experienced a long period more than a date.The Demon Statutes of Nuqing influenced the formation of Celestial-Master scriptures as well as Upper Clarity scriptures.Characterized by its diachronism,the text formation process of The Demon Statutes of Nuqing makes textual research more difficult as well as ideological iNiiestigation easier,for the sake of the similar varying trend with denomination developing and historical development of Six Dynasties.Chapter two is an inquiry into eschatology.The innovation part is finding that eschatology shows the course to maturity.It infers that eschatology sources from Heaven-human induction,divination,astrology and the ideology of Great Peace of the Han dynasty more than been influenced by Buddhism.eschatology in The Demon Statutes of Nuqing attempts to explain the root of a society that is morally bankrupt,politically unstable,full of plague and starvation,mentioned in every volume of The Demon Statutes of Nuqing.Chapter three is an inquiry into the concept of evils.The concept of evils in The Demon Statutes of Nuqing succeed almost all kinds of traditional explanations on the possibility and rationality of evils.Characterized by its encyclopedic demon collection,The Demon Statutes of Nuqing aims to explain and rationalize plight or emergencies in daily life.Chapter four is an inquiry into precepts in The Demon Statutes of Nuqing.Relative less in quantity,the precepts show the connection with Confucian ethic.In the process of Taoism discipline reformation,The Demon Statutes of Nuqing offers a typical immature example.However,some particular precepts which seem Taoist could also be found.Analysis on eschatology,the concept of evils and precepts may be summed up as one conclusion that early Taoism,especially Celestial Master Taoism,always makes attempts to maintain social order and safeguard the daily life.更多还原