天台宋韵

陈缅

宋，以其独树一帜的文化和活力被誉为“东方的文艺复兴时期”，在中国文化史上有着承上启下、继往开来的历史地位。天台山儒释道三教圆融并存，在两宋时期达到鼎盛期，这个时期的天台山文化既有对其前文化的继承与吸收，也有其时代自身的推陈与出新，对后世产生了深远的影响。

那么，天台的“宋”元素又有哪些呢？它们又以怎样的形式传承下来呢？对现在的天台又发挥了什么样的作用呢？今天来聊一聊“天台宋韵”。

济公成为文化交流“使者”

济公，俗名李修缘（公元1148年—1209年），南宋时出生于天台永宁村，弱冠之年皈依佛门，先入国清寺，受具足戒于西湖灵隐，后至净慈寺。八百年来，济公的传说故事一直在民间流传，并通过文学、影视、绘画、雕塑等各种形式进行广泛地传播。济公的出生地李府于2002年重修，保留了南宋时期天台仕宦人家宅第格局“三进九明堂”，给全世界的济公信众提供了一处朝拜、文化交流的场所。而与济公相关的故事、美食、活动一直在民间流传，家喻户晓。可以说济公文化成为两宋时期天台山文化中最典型、最响亮、意义也最为深远的一个元素。早在2006年，济公传说就被列入国家首批非物质文化遗产目录。

在历史上济公确有其人，系宋真宗驸马李遵勖裔孙，是佛教禅宗五十祖，临济宗杨岐派六祖。李家世代仕宦，为官清正，多人名列《宋史》，并且李家历代多为佛教信士，济公少时在三教睦居的赤城山读书，又居天台宗祖庭国清寺附近，耳濡目染，心中早就播下了一颗成佛作祖的种子。而济公之所以能出佛入道，位列罗汉，与宋时民间三教合流的趋势背景有着密切的关系，从他长达28字、集佛道儒尊号于一身的谥号中可窥一斑：大慈大悲、大仁大圣（儒家尊称）、紫金罗汉、阿难尊者（佛教尊称）、神功广济先师、三元赞化天尊（道教尊称）。

“天下济公，祖在天台”，天台是济公文化的发祥地，大量的文艺作品，为济公文化的传播锦上添花、推波助澜，济公的踪影遍布海峡两岸乃至世界各地。至今，天台每年都会举办中华济公文化节，济公的亲和力、拉动力、和协力、传奇力、凝聚力，使其成为两岸交流、中外交流最得力的“使者”，在扩展文化交流上意义深远。

天台宗构建宋之“东南佛国”

天台山文化的人文核心价值是天台宗佛教文化。天台宗由天台智者大师所创，隋代至唐前半期兴盛一时，“会昌法难”后一度衰落，后借五代吴越国崇佛之机，中兴天台宗。在北宋时期受多代皇帝尊崇，繁荣四百年之久，既能教化民众、治国安邦，又有助于社会和谐，构建了持久的“东南佛国”。在此期间，天台宗高僧辈出，佛教道场重建，大兴佛事，海内外交流广泛，影响深远，为后世天台宗的兴盛与传播奠定了坚实的基础，书写了浓墨重彩的一笔。

两宋时期天台宗的兴起，当时吴越王的“国师”德韶居功至伟。德韶大师是法眼宗二祖，十分敬慕智者大师，对天台宗教义孜孜以求，45岁入天台研学天台宗，以丰富自己的学识，并以亲身体会弘传天台宗，被后世成为“智者后身”。这一尊称非比寻常，因为天台宗和法眼宗分属不同宗派，这也与当时社会特殊的时政和南北包容的背景相关，不僅是三教圆融，也促成了各教派别之间的互通圆融、共进共荣。

在天台宗海外传播上，韩国天台宗的创立无疑是有着里程碑意义的。宋元丰时期（公元1085年），28岁的义天法师带着弟子入宋，并至天台国清寺参诸耆宿，对天台宗教义领悟深刻，将天台禅法带回，在当时的高丽国创立（韩国）天台宗。 实际上朝鲜半岛中最早接触天台思想的是新罗人玄光法师，他在南朝的陈朝时（557—589之间）就随天台二祖慧思学法。五代至宋初，海东僧人来华习天台教观者甚多，以至悟空法师在天台国清寺前专门建有新罗园，收留入华参学的新罗沙门，只是到高丽的大觉国师义天时才正式创立韩国天台宗。义天法师大力弘扬天台教观，宗风大振。义天圆寂时虽仅47岁，但弟子近千人，有名者多达160人。他所推崇的天台宗对整个韩国的佛教都产生了巨大的影响。

道教南宗步入“鼎盛”

天台山文化的一个高峰出现在北宋，道教南宗就是创立于这一时期。创立者张伯端，字平叔，号紫阳真人，天台人。宋熙宁年间，在天台山炼丹，为道教南宗紫阳派祖师，主张释道双融、性命双修，即从传统内丹命术入手修炼，循序渐进，以人身中的上药三品即精、炁、神三宝为药物，经筑基、炼精化炁，炼炁化神，炼神还虚而结“金丹”。其主要代表作《悟真篇》专言内丹，与《周易参同契》齐名，而号称“丹经之王”。这双融双修的思想，本质上是告知人们如何做到身心和合、如何与大自然保持和合状态，凝聚了中华民族“和而不同，合而有分”“天下大同”的文化精髓。

两宋时期，皇帝对于道教的尊崇到达顶峰，不仅大兴宫观，搜集道书，还钦定众多和道教相关的节日。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，又建了规模很大的藏经院、三元院、白云院、紫阳楼等，把山门扩至现在的溢洪道外，并把桐柏观的建筑推进到花桥桥头。鼎盛时期，桐柏宫周围宫观达三十多处，周边山林除兴建道教场所外，皆不作他用。而且，当时还出了不少道教人才，除了张伯端外，当时的高道还有张无梦、陈景元、王茂端、王契真、白玉蟾、王中立等，皆各有建树，留下众多道教典籍。

天台山南宋时称“小邹鲁”

南宋时期，在朱熹等人的影响和推动下，天台山儒学勃兴，一时文教兴盛、人才辈出，时称“小邹鲁”。同时，天台山及其周围各学派十分活跃，一代大儒朱熹又从儒学角度吸收了佛、道两家思想，这就为天台山学派的形成创造了非常有利的条件。这位具有崇高文化地位的大儒曾两次提举天台山桐柏宫，到处讲学。南宋时台州文风蔚然，这与朱熹在台州倡导理学有很大关系。而佛道双栖的天台山，也是朱熹一个重要的人生驿站，佛教禅宗、天台宗与道教南宗的思想，成为其理学思想中富有生命力的新元素。

天台山文化最早可追溯到汉。史料载，两汉期间，天台山就有道教和佛教的活动。佛宗道源的天台山文化，一方面接受儒学各学派的影响，一方面又以其深厚的佛道文化影响着自唐儒至宋明理学的形成。宋明理学对释道文化的“兼收并取”，实际上也是“三教合一”思潮的产物。曾其海在《朱熹理学与天台佛学》一文中用大量的例证说明，朱熹的“理”“理一分殊”、心性理论都明显地保留了天台佛学的思想痕迹，可见佛教天台宗对朱熹理学的影响之深。

正是朱熹把天台山与儒学联系起来，使佛道文化源远流长的天台山映照出儒学的光辉。天台山之所以成为“小邹鲁”，也是因为上述这些名士鸿儒在天台山的活动，尤其是各学派领袖在天台山开坛讲课，才“文风兴起儒术之隆”。当然，这样的文化繁荣，对后代子孙影响也十分深远，为此后官学与私学的兴盛、读书求仕成风的社会风气奠定了坚实基础。

“茶禅一味”是东亚茶文化之源

南宋台州判官陈知柔是最早提及“茶禅一味”者，他的《题石桥》诗云：“巨石横空岂偶然，万雷奔壑有飞泉。我来不作声闻想，聊试茶瓯一味禅。”不仅描绘了雄伟壮丽的天台石桥作为中日佛茶“罗汉供茶”发祥地的胜景，而且还首次点出了“茶禅一味”这一茶道最高境界。可见风靡茶界的“茶禅一味”乃出自天台山。宋代天臺山国清寺僧人在自制、自碾、自煮茶的过程中，能领悟禅法，超越文字，进入无我的“茶禅一味”境界。所以，直至今日，天台山在国际茶文化交流中，有着很重的分量。

茶禅一味与天台山特有的佛茶艺术“罗汉供茶”是和合共生的。天台山的方广寺是佛典记载五百罗汉的总道场，百丈怀海（749—814年）禅师在《百丈清规》中不仅确立了天台山石梁是中国五百罗汉栖真之地，还制定一套供养罗汉的仪轨，使之在中国佛教界产生了巨大的影响。这一清规在佛教界推行后，信徒丛林纷纷仿效，很快风行于全国。天台山方广寺的“罗汉供茶”不仅在当时的宋朝廷里引起轰动，还影响到了东邻日本。

日本佛教天台宗大云寺主成寻（1011—1081年）的《参天台五台山记》记载：“熙宁五年（1072年）五月十九日戊戌辰时参石桥，以茶供罗汉五百十六杯，以铃杵真言供养。”经葛宏、成寻等人宣扬，石桥“罗汉供茶”名驰中外，天台山石桥遂成为中外品茗观瀑之胜地。

早在中唐，天台山云雾茶就传播至东亚。唐贞元二十年（804年），日本天台宗创始人最澄入唐求法，带去天台山茶叶与茶籽，种在近江（滋贺县）比睿山东麓日吉神社的旁边，成为日本最古老的茶园。而真正将天台的茶文化在日本发扬光大的则是宋代同时期的荣西禅师，他曾经两度前来求法，前往万年讲寺求得茶籽、茶树带回日本，并著有《吃茶养生记》，使得天台的茶文化在日本得以传播。宋元丰时期，高丽天台宗创始人义天来国清寺学法后，将天台山茶籽、茶仪传回，种在智异山，可见由天台茶禅所产生的影响，已经扩大到日韩等东亚邻国。

中日茶道的互相影响，使得茶道的传统得以绵延不断。前些年，中国天台山华顶讲寺举行“禅茶雅集”活动。来自日本、韩国、中国（包括中国台湾）的禅茶界代表，齐聚天台山品茗论道、体验交流，认知“禅即茶、茶即禅”圆融不二关系，感受“江南茶祖、韩日茶源”天台山云雾茶智慧之芽的魅力。

“蟋蟀宰相”的治国论

在宋代历史中，天台曾出过数位宰相，其中尤以南宋的贾似道最为出名，他历经理宗、度宗、恭宗三朝。使他“名垂青史”的不是他的政绩，而是他的“不务正业”，在闲暇时写出了世界上第一部研究昆虫学的专著《促织经》，名噪一时，这也是中国古代第一部专论蟋蟀的书。能在宋朝这个特定的时期出这样一本书，有其时代的偶然性，也有其历史的必然性。南宋是当时世界上最富裕的国家，所创造的财富GDP占当时全世界的60%以上，是中国历史上经济最繁荣、科技最发达、文化最昌盛、艺术最高深、人民生活水平最富足的朝代。而且这个朝代，财富的创造和享受较之前更趋向于大众化、休闲化、娱乐化。斗蟋蟀活动在这个时期得到了空前的发展，上至皇帝，下至平民，甚至方外之人都好斗蟋蟀。随着“斗蟋蟀”活动的普遍化、全民化，士大夫们开始总结关于蟋蟀的养、斗等经验，于是上升至理论，也促使了《促织经》的诞生。

贾似道，自小生活在天台山，这里盛产蟋蟀，而且斗蟋蟀之风盛行，从小耳濡目染，对斗蟋蟀情有独钟，即使当上了宰相，也时常将蟋蟀带上朝堂，并以养、斗蟋蟀的方法来论“治国之道”，以至于人们戏称他为“蟋蟀宰相”。《促织经》共分二卷，分论赋、形、色、决胜、养、斗、病等，对蟋蟀的种类、形态、斗法、养法等进行了系统的论述。这部著作里更重要的是贾似道“小虫治国”的理念，即“一物之微，而能察乎阴阳之道;动静之宜，备乎战斗攻取之义”。

宋韵文化作为中华优秀传统文化的重要组成部分，是具有中国气派和浙江辨识度的重要文化标识。两宋时期的天台山文化，活佛济公济世、佛教三宗圆融、道教南宗创立、宋明理学孕育，蔚为大观。它的形成和确立，意味着这一文化体系的价值观被认可、被遵循，也意味着在这一文化指导下的社会风气、社会秩序的全面形成，成为推动当时天台经济社会发展的文化支撑，也为当下社会发展提供历史文化借鉴。

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.