和合之源

何善蒙

和合作为一种理念，是中国传统哲学最为本质的特征之一，体现了中国古人在解决自我存在、社会发展等问题时所具有的圆融通达的智慧。由此，中华文明在豁达开放、兼容并蓄的胸襟之下，生生不息，传承至今，成为一种独特的文明形态。和合的思维方式和价值理念被广泛接受，从这个意义上来说，和合文化是中华文化的精髓。

和合：独特的文化形态

所有的文化在历史的长河中都是经过不断冲刷沉淀的，有一些因子是必然被抛弃的，或者是因为自身特性，或者是因为不合乎时代的要求。总之，这样的选择和沉淀在持续地发生着，由此构成一种文化传统的丰富内涵，而这个披沙拣金的过程，实际上也就是一种文化特性的确立过程。由此，在人类的文明历史上，有了中华文化、西洋文化、埃及文化、印度文化等不同的文化形态。

那么，什么是中华文化？这确实是一个非常难以回答的问题，因为我们的祖先留给我们的文化传统非常丰富，这种丰富不仅是表现形式上的丰富，而且也是内涵上的深刻。每一个时代的中华文化都在不断地改变，使得我们甚至无法准确判定中华文化是一种怎样的具体形态。《周易》说，“穷则变，变则通，通则久”，可能也正是在这样一种动态变化过程中，中华文化获得了强大的生命力，成为中华民族的精神支柱，融入中华民族的血脉之中。当然，既然中华文化成为一种文化形态，我们自然是可以去讨论它的内在特质的。这个时候，我们可以很清楚地发现，其实强调和合是中华文化的一个非常明显的特点，也就是中华传统文化区别于其他文化形态的最为突出的特性。

由此，我们可以说，虽然中华文化在具体表现形态上有着丰富的内容，但是，在这些内容的背后，和合精神成为一贯的传统，成为传统中国人的基本行为方式和价值追求，深入传统中国人的精神内核，由此呈现出一种独特的文化形态。

和合：名山的精神信仰

作为中国名山，天台山因东晋章安令孙绰的《游天台山赋》而声名远播，从那个时候开始，天台山的山水神秀就逐渐成为文人雅士所向往的地方，而唐诗之路的出现，则彰显了天台山孕育的这种文化风格的独特性。当然，孙绰的《游天台山赋》中除了对山水神秀的描写之外，更注重的是山水和宗教文化的融合，正所谓“玄圣之所游化，灵仙之所窟宅”。

从此后天台山文化的发展来说，无论是佛教还是道教，都视天台山为圣地，佛宗道源的地位由此而确立。因此，在历史上，天台山就是宗教文化的圣地，是隐逸的理想之所，宗教文化和隐逸文化的结合，成为天台山文化意义中最为深刻的内涵。而后，智者大师入天台，其所创立之天台宗，在《法华经》“会三归一”的智慧启迪下，以“一心三观”“圆融三谛”“一念三千”“性具实相”“性具善恶”等基本命題，实现了对于南北朝时期佛教各种异说的融合和超越，其哲学思辨能力可以说完全超越了此前中国古代的所有哲学家（包括出世的和世俗的），正如日本著名哲学家、佛学家池田大作所言：“在佛教史的长河中，如果认为释迦是首先提出佛教根本原理的圣人，那么就可以说，天台（智者）是把这种佛法的根本原理形成一种哲学体系、理论体系的哲人。我认为佛法作为一种理论，在天台（智者）的身上已达到顶峰。”

逮至宋代，金丹派南宗之祖张伯端，其所著《悟真篇》，在会通三教、道禅融全的基础上，开创了道教发展史上重要的金丹派南宗传法体系，即道教南宗。智者大师的天台宗哲学和张伯端的道教南宗内丹学，虽然在义理层次上是有差异的，但是，作为一种以和合为基础的宗教哲学的表达，两者在各自的传统中都产生了极为深远的影响，由此，也为天台山和合文化确立了最为坚实的宗教哲学内涵。天台山文化，作为一种和合文化，在历史上呈现出了强大的影响力。

当然，作为一种和合文化特征的彰显，以及作为中华和合文化典型形态的确立，天台山文化则是与寒山、拾得作为“和合二圣”的形象在中华传统文化中被广泛接纳密切相关的。

寒山和拾得，作为产生于中唐时期天台山的两个情义笃厚而又行为特立的形象，在历史上受到诸多的关注，而其诗歌更是因为风格清隽自然而受到了历代文人的追捧。但是，在正统的文化界，终究因为其特异性而被排除在外，因此，关于他们的史料相当少。然而，在民间，由于对他们之间情谊的尊崇和喜爱，寒山、拾得取代万回成为中国民间具有广泛影响力的和合神，从而在民众的日常生活中影响深远。

这也说明和合不仅是一种文化理念，更是一种精神信仰，尤其是在信仰的基础上，它反映出了普通民众对于和合的期许。由此，清雍正十一年（1733），雍正帝在尊崇和合精神，倡导民族和合、社会和谐的背景之下，敕封天台山寒山大士为“妙觉普度和圣寒山大士”，封天台山拾得大士为“圆觉慈度合圣拾得大士”，并称“和合二圣”。这样，作为和合精神的象征，寒山、拾得成了民众所崇拜并得到“官方认证”的偶像。

诚然，若要谈中华文化，也就离不开儒家思想。天台山虽然是以佛道文化扬名海内外，但是儒学在这个区域中的发展，也表现出非常明显的和合的特质。南朝齐大臣顾欢当年隐居天台山，其所代表的就是非常明显的儒道融合的传统，而后来在台州区域的儒学发展中，这种特点被明显地继承了下来。这种继承有着两个非常直接的因素。首先是基于移民的特点，台州境内很多姓氏均是魏晋以来（尤其是南宋）随着北方氏族南迁而来，这种移民的特质强化了和合的必然性，而其基本的文化根源则是儒家的家族传统。其次，则是由于天台山和合文化的传统对于此地的儒学发展产生了极为关键的影响。由此，在历史上，我们可以看到，台州区域的儒学具有极高的包容性，这也是和合在儒学层面的直接表现。晚清台州学者王棻曾撰《台学统》，该著作收录了自晋以来迄于清末的339位台州儒学人物，实际上就是对台州区域儒学传统的一次梳理，而其所表现出来的基本立场就是“不立门户、汉宋兼融”，这就是一种非常明显的和合的特色。而这种和合不仅是对儒学内部观念持包容的态度，对于佛教和道教的内容，同样是兼容并蓄，比如说，佛教天台宗的思想以及道教南宗的思想对于台州区域的儒学思想，就有着比较明显的影响。这种互补融合的态度，在台州成为一种普遍的现象。

天台山和合文化，不仅在历史上发挥过非常重要的作用，为中外文化的第一次碰撞提供了和合共存的样本（即佛教天台宗的产生），为三教融合提供了台州样板（道教南宗和台州儒学都是在这个意义上的和合），更为重要的是，这样的和合文化也在今天的台州实践中发挥着积极的作用，不断地为社会发展的台州模式提供着精神和文化的动力。因此，它毫无疑问是以一种鲜活的文化形态而存在于台州今日的现实生活之中。

和合：深远的世界意义

和合文化，作为中华优秀传统文化，在中国的历史上发挥了重要的影响，塑造并影响了传统中国人的思维方式和生活理想，从而形成了中华民族独特的精神境界。这样的和合文化，同样走出了国门，影响了日韩、东南亚和欧美等国家和地区的文化形态，在世界的文化进程中，深深地刻下了源自中国的和合文化的烙印。

文化对于一个民族传统的影响是具体的、细致的，当谈到和合文化对于世界的影响时，我们也可以从天台宗的广泛传播、济公的和合精神深入人心、寒山诗在日本美国的深刻影响等文化的细部看到和合文化所留下的印记，并直接感受到和合文化在海外的传播、接纳和影响。

作为中国佛教的第一宗，天台宗在佛教发展史上有着极为重要的意义，揭开了中国佛教发展的新阶段，智者大师本人亦被誉为“东方小释迦”而备受僧俗的尊崇。天台宗东传日本，要从著名的鉴真和尚说起。鉴真是南山律祖道宣的三传弟子，曾师从天台宗章安灌顶的弟子弘景法师学习戒律和天台教义，因此鉴真也可以说是章安灌顶的再传弟子。从天宝二年到十二年，鉴真于十年间六次渡海，历尽艰辛，终告成功。他东渡时带到日本的各种典籍中，“天台三大部”（《摩诃止观》《法华玄义》《法华文句》）等天台宗的主要教典全部在内，从而揭开了天台宗流传日本的历史序幕。鉴真在日本传播天台宗教义，激发了日本僧人研习天台教观的兴趣。传教大师（最澄）在东大寺研习鉴真带来的天台宗的教籍，深深皈依三谛一如的无上教法并萌发入唐求法的愿望，于唐贞元二十年（804）与弟子义真一起入唐，跟随天台宗十祖道邃大师研习天台教法并受菩萨戒，第二年学成回国，在比睿山延历寺正式创立了日本天台宗。

日本天台宗，对日本佛教的发展有着深刻的影响，甚至被称为“日本文化之母”，日本大乘佛教的宗派，都是从比睿山的日本天台宗衍化而派生出来的，比如日本的圆通念佛宗、净土宗、净土真宗、临济宗、曹洞宗、日莲宗等，其创始人都曾于比睿山始学天台宗，然后才创立各具特色的宗派。从这个意义上来说，日本天台宗也就成为日本佛教诸宗的开山祖。正如日本佛教天台宗座主山田惠谛所说：“没有（中国）天台宗开祖智者大师，就没有日本天台宗，也就没有后来日本各宗派的兴起。”

天台宗在日本不仅形成了强大的佛教发展态势，同时，藉由佛教的发展也深刻地影响到日本民众生活的各个层面，诸如茶道、能剧、音乐、文学等，从而丰富了日本民众的精神生活，其影响既全面而又深远。而在东亚的朝鲜半岛，东南亚的越南、泰国、新加坡、缅甸、马来西亚、印度尼西亚以及欧美国家等，天台宗的传入时间虽然有迟或早的差别，但是，天台宗的义理都受到了广泛的传播、接纳，并产生了积极的社会影响。从智者大师开创天台宗到今日，一千四百余年的法脉流传，以和合为基本价值的天台宗，它的影响不仅是佛教层面的，也是社会和精神层面的，它带给这个社会的价值是多层面、立体和综合的。

在天台山和合文化中，济公是一个非常重要而又特殊的形象，给民众的世俗生活带来了极为深远的意义。如果我们把佛教分成义学（义理）和禅修（实践）两个层面来理解，济公形象最为重要的意义属于后者，即其主要影响在于佛教与现实社会生活的关系之上。目前，它在新加坡、马来西亚、泰国等东南亚国家及欧美地区的华人社区中拥有广泛影响，如在这些华人社区中倡导的“以德化民”“济世扶危”等价值观念，与济公形象所体现的和合精神是一脉相承的。济公作为最为核心和最具有号召力的神祇之一，受到了世界各地民众的欢迎。

在和合文化的海外传播中，最为显著的成就当然要数《寒山诗》的域外影响了，这也是中外文化交流史上的一个极为突出的例子。寒山（包括丰干、拾得）的诗歌，在域外（尤其是在日本和美国）获得了极为崇高的地位。在日本，伴随着佛教禅宗的传入，在宋元之际《寒山诗》也传入日本，并且广为流传，受到了高度的评价，寒山也被公认为禅宗的大诗人。几百年来，寒山诗在日本都有着稳固的地位。这有两个原因：一个原因是，有禅宗意味的诗在日本社会获得的评价和所处的地位尤其高，在日本的传统里，许多一流的诗人都是僧人，写佛教意味很浓的诗，《寒山诗》中的禅宗意味受日本各阶层读者所欢迎；另一个原因是，日本人一向青睐中国诗里白话成分较多的诗，如白居易和元稹在日本的地位很高，很大原因也是其诗较为通俗易懂，寒山的诗简明、流畅，这正合日本人之所好，故能成为评价很高的诗人。日本对于寒山诗的深刻接受，不仅表现在将寒山诗的禅意内化成自身文化因素，还表现在成为了与外部沟通的桥梁。寒山诗在近代传入西方世界（特别是美国），就是以日本作为传播媒介，并非直接从中国本土传播出去的。而后来的“寒山热”也正是在此基础上形成的，甚至被曾经轰动一时的美国所谓“垮掉的一代”（the beat generation）奉為了“祖师爷”，影响了美国社会将近20年。

这是一种非常有趣的跨文化交流的现象，对于生活在1000多年前的寒山而言，这样的结果是未曾料到的。寒山的名字是不朽的，寒山的价值是永恒的。如今，“垮掉的一代”和“嬉皮运动”早已成为时代的烙印，但是寒山影响却远未止息。

美国作家查尔斯 · 弗雷泽（Charles Frazier）的代表作Cold Mountain ，于1997年一经面世就受到热烈欢迎，连续四十五周名列《纽约时报》畅销书榜，因“描写了人与土地复杂的关系及情感”而获美国国家图书奖、美国书商协会年度图书大奖，并在当时成为美国十大畅销书之一，被评论界誉为近代以来“美国文学中的巨作之一”，与《飘》并称为“20世纪美国文学双璧”。该书讲述的是美国南北战争结束之际，一位士兵为了自己的爱人而返回家园所经历的多灾多难的旅途。由曾经导演《英国病人》摘得奥斯卡金像奖的安东尼 · 明格拉（Anthony Minghella）执导、好莱坞影星妮可 · 基德曼（Nicole Kidman）和裘德 · 洛（Jude Law）主演的小说同名影片《冷山》（中文译名）一经上映，就广受好评，斩获国际大奖。

在弗雷澤小说的扉页有着两条引文，一条是达尔文的，还有一条就是从寒山诗中来的：“Men ask the way to Cold Mountain. Cold mountain： there is no through trail.——Han Shan”（人问寒山道，寒山路不通。）这两条引语实际上是表明了全书的主题，前者表明对战争的无可奈何，后者则是寄托了主人公对于可望却不可及的美好生活之向往。

天台山和合文化在海外广泛传播并发生深刻影响的事实说明，和合文化的精神价值不仅符合中华民族对于美好生活的渴望，也体现了世界各地民众的生活理想，这是人类对于美好生活的共同期许。因此，它可以跨越国界，成为全人类的共同价值理想和生活信念。

（作者系浙江大学哲学学院教授、台州学院和合文化研究院院长）

Sources of the Hehe Culture

By  He  Shanmeng

The Hehe culture， which embodies the idea of harmony but not uniformity， is the essential feature of traditional Chinese philosophy， reflecting the wisdom of ancient Chinese in resolving self-existence and social development. As a result， Chinese civilization， with an open-minded and inclusive mind， has continued to grow and has been passed down to this day as a unique civilization form. The way of thinking and values of Hehe are widely accepted. In this sense， the traditional Chinese culture is a kind of Hehe culture， which is the essence of Chinese culture.

In the history of human civilization， there have been different cultural forms such as the Chinese culture， the Western culture， the Egyptian culture and the Indian culture. So， what is the Chinese culture？ This is indeed a very difficult question to answer， because our cultural traditions are too rich， not only in form， but also in connotation. The Chinese culture is constantly changing， so that we cannot even accurately determine what kind of specific form it is. It is in such a dynamic process that the Chinese culture has gained a strong vitality， become the spiritual pillar of the Chinese people， and integrated into their blood. At present， the emphasis on Hehe is a distinct feature of the Chinese culture， and in a sense， its distinctive feature. But behind these contents， the spirit of Hehe has become a consistent tradition， the basic behavior and value of the Chinese people.

Tiantai Mountain became famous for “Ode to Tiantai Mountain”， a piece written by Sun Chuo （314-371）， magistrate of Zhangan （in present-day Taizhou city）. Since then， its beautiful landscape has been attracting poets and scholars in droves， and the emergence of “Tang Poetry Road” undoubtedly demonstrated this cultural style. Sun Chuo naturally linked this landscape with religious culture.

Both Buddhists and Taoists regarded Tiantai Mountain as a holy place — a holy place of religious culture and an ideal place for reclusion， which constituted the most profound cultural significance of Tiantai Mountain. After that， Master Zhiyi （538-597） entered Tiantai and founded the Tiantai Sect of Buddhism， inspired by the wisdom of Lotus Sutra. His basic propositions realized the integration and transcendence of various different theories of Buddhism in the Southern and Northern Dynasties （420-589）， and his philosophical thinking and reasoning arguably surpassed previous philosophers in ancient China， as the famous Japanese philosopher and Buddhist scholar Daisaku Ikeda said： “In the long history of Buddhism， if you think that Sakyamuni is the sage who first proposed the fundamental principles of Buddhism， then it can be said that Tiantai （Zhiyi） is the philosopher who formed a philosophical and theoretical system from the fundamental principles. I think Buddhism， as a theory， reached its peak in Tiantai. ”

In the Song dynasty （960-1279）， Zhang Boduan （987-1082）， founder of the Nanzong （Southern Lineage） of Taoism， wrote the classic Wuzhen pian （literally “Folios on Awakening to Reality/Perfection”）. By integrating of the three teachings of Confucianism， Buddhism and Taoism， and integrating Taoism with Chan （Zen） Buddhism， he created an important system — the Southern Lineage， in the history of Taoism. Both Buddhist Tiantai philosophy and Taoist Inner Alchemy， although different in the level of rationality， had a profound impact in their respective traditions as an expression of religious philosophy based on Hehe. As a manifestation of the Hehe culture， Tiantai Mountain culture is closely related to the acceptance of Hanshan and Shide as “Two Gods of Hehe” in the Chinese tradition.

Hanshan and Shide， as a pair of unique characters in Tiantai Mountain in the seventh century， have received a lot of attention in history， and their poems have been praised by literati of all dynasties because of their clear and natural style. However， in the orthodox cultural history， they are barely mentioned. On the other hand， due to the respect and love for their friendship， Hanshan and Shide are widely regarded as the Gods of Hehe among the Chinese people. This also shows that Hehe is not only a cultural concept， but a spiritual belief， and it reflects the expectations of ordinary people for Hehe. In 1733， under the background of respecting the spirit of Hehe and advocating national unity and social harmony， Emperor Yongzheng （1678-1735） conferred the title “Two Gods of Hehe” on Hanshan and Shides.

When speaking of Chinese culture， we cannot do without Confucianism. Although Tiantai Mountain is famous for its Buddhist and Taoist culture， the development of Confucianism in this area shows another unique feature of Hehe. Many residents in Taizhou had been migrants from the northern clans since the third century （especially in the twelfth century）， and this characteristic strengthened the inexorable development of Hehe， or Confucian family traditions. The tradition of Hehe culture in Tiantai Mountain also had a crucial influence on the development of Confucianism. So Confucianism in Taizhou was highly inclusive， which is also a direct manifestation of Hehe at the level of Confucianism. This complementary and inclusive attitude has become a common phenomenon in Taizhou.

The Hehe culture in Tiantai Mountain not only played a very important role in history， but also provided a sample of harmony and coexistence for the first collision of Chinese and foreign cultures （that is， the emergence of the Tiantai Sect of Buddhism）， hence a Taizhou model for the integration of the three teachings （Southern Taoism and Taizhou Confucianism are Hehe combined in this sense）. More importantly， such a Hehe culture plays an active role in the practice of Taizhou today， and continuously provides the spiritual and cultural impetus for the Taizhou model of social development. Therefore， it is undoubtedly a kind of vivid cultural form that exists in the social reality of Taizhou.

Hehe culture， as a fine traditional Chinese culture， not only shaped and influenced historically the Chinese peoples way of thinking and life ideals， thus forming their unique spiritual realm， it has also influenced the cultural forms of Japan， Korea， Europe and the United States. In the global cultural development， it has deeply engraved its imprint. The influence of culture on a nations tradition is specific and detailed： the widespread and far-reaching influence of the Tiantai Sect， the deeply rooted Hehe spirit of Ji Gong （1130-1209） in the public， and international reach of Hanshans poetry are the best proofs.

As the first sect of Chinese Buddhism， the Tiantai Sect opened a new stage in the history of Buddhism in China. It spread to Japan with the famous monk Jianzhen （or Ganjin， 688-763）， who had studied precepts and the Tiantai teachings from Master Hongjing （634-713）. Jianzhen crossed the sea six times in 10 years. Among the various classics that he brought to Japan， there were major teachings of the Tiantai Sect， which piqued the interest of Japanese monks. After completing his studies in Tiantai， Saichō or Dengyō Daishi （767-822） returned home and officially founded the Japanese Tendai Sect at Enryakuji Temple in Mount Hiei， which has a profound influence on Japanese Buddhism， and is even called the “Mother of Japanese Culture”. The sects of Japanese Mahayana Buddhism are all derived from the Tendai Sect of Mount Hiei， such as the the Pure Land Sect， the Rinzai Sect and the Nichiren Sect， since all their founders learned the teachings of the Tendai Sect in Mount Hiei before they established their own. In this sense， Japanese Tendai Sect was the “mother” of Japanese Buddhism.

The Tendai Sect not only engendered a strong Buddhism in Japan， but also deeply affected various aspects of Japanese peoples life through the development of Buddhism， such as tea ceremony， Noh drama， music， literature， thus enriching their life. Although the Tiantai Sect was introduced to the Korean Peninsula， Vietnam， Thailand， Singapore， Myanmar， Malaysia， Indonesia， Europe and the United States， among other places， at different times， the principles of the sect have been widely known and accepted.

For the Hehe culture， Ji Gong is a very important and special image， which brings profound significance to peoples secular life. If we divide Buddhism into two levels， meaning theory and meditation （practice）， the most important meaning of Ji Gongs image belongs to the latter， that is， his main influence lies in the relationship between Buddhism and real life. At present， it has a wide range of influence in the Chinese communities in Singapore， Malaysia， Thailand and other Southeast Asian countries， as well as in Europe and the United States. For example， the values advocated in these Chinese communities， such as “changing people for the better through moral education” and “helping the world and helping those in danger”， are in line with his Hehe spirit.

During the process of the Hehe cultures overseas spread， the most notable achievement is perhaps the international influence of Hanshans poetry， which is also a very prominent example in the history of Sino-foreign cultural exchanges. The poetry of Hanshan （including Fenggan and Shide） has gained a highly respected status outside the territory （especially in Japan and the United States）. In Japan， along with the introduction of Zen Buddhism， Hanshans poetry was introduced in the 13th century， and widely circulated and highly praised， and he was recognized as a great Zen （or Chan） poet. His poetry has remained popular in Japan for hundreds of years for two reasons. The first is that poems with a sense of Zen enjoy a particularly high status in Japanese society. In Japanese tradition， many first-class poets are monks who write poems with strong Buddhist connotations; another reason is that Japanese have always welcomed Chinese poems with more vernacular elements. For example， Bai Juyi （772-846） and Yuan Zhen （779-831） are more highly regarded in Japan than in China. Concise and fluent writing is exactly what the Japanese prefer. Japans acceptance of Hanshans poetry is not only reflected in the internalization of the Zen meaning of the poetry into its own culture， but also in the fact that it has become a bridge of communication. The introduction of Hanshans poetry into the Western world （especially the United States） came by way of Japan as a communication medium， not directly from China， and the “Cold Mountain Fever” later was formed on this basis， which was regarded as ushering in the “beat generation” in the US， as Hanshans poetry influenced American society for nearly 20 years.

The American writer Charles Fraziers masterpiece Cold Mountain， very popular when it was published in 1997， was listed on the New York Times bestseller list for 45 consecutive weeks， and won the National Book Award for “depicting the complex relationships and emotions between men and their land”. It was praised by critics as “one of the masterpieces in American literature” in modern times， on a par with Gone with the Wind. Directed by Academy Award-winning Anthony Minghella， and starring Nicole Kidman and Jude Law， the film Cold Mountain was also widely acclaimed and won international awards. The epigraph of the novel includes two quotations， one from Darwin （“It is difficult to believe in the dreadful but quiet war of organic beings， going on in the peaceful woods， smiling fields.”）， and the other from two lines of a poem by Hanshan （which literally means “cold mountain” in Chinese）： “Men ask the way to Cold Mountain. Cold Mountain： there is no through trail.” These two quotations summarize the theme of the whole book. The former shows the helplessness of men towards war， and the latter expresses the protagonists yearning for a beautiful life that is elusive but unattainable.