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鄭樵在其所著的《通志·藝文略》中將道家分爲二十五個小類,囊括了老莊與道教;然而,在同書《校讎略》中,他却對道家與道書不分的做法提出批評,認爲有編次不明之虞。本文由此矛盾處着眼,從縱向與横向、内部與外部,對明代以前官私書目中道教典籍的卷帙篇幅、類目序列進行系統梳理。具體而言,可分爲“大、小道家”兩系,其交織錯落、争相競逐之時,正在唐宋。及至南宋,“小道家”重新回歸主流,鄭樵之《通志》則正當轉折之時;《宋史·藝文志》中佛、道典籍著録位序的逆轉,也是道教地位下移的一個重要標志。而在建構方面,官私書目中所營造出來的佛、道格局,也與真實之情形有殊,存在刻意拔高和放大道教的傾向;其與道藏目類系統的離合,亦可分爲兩個系統,在宋代呈現出存古與趨新的不同面向。
Zheng Qiao divides the Taoists into twenty-five sub-categories in his “Annotated Yi Wenlue”, which includes Lao Zhuang and Taoism. However, in the same book, Daoist books criticized the practice that there is no danger of the series. This article contradicts from the vertical and horizontal, internal and external, systematically combs the length and category sequence of Taoism books in official and private bibliographies before the Ming Dynasty. Specifically, can be divided into “big, trail home ” two series, its intertwined patchwork, competing for the time, is in the Tang and Song Dynasties. As of the Southern Song Dynasty, “Taoist ” returned to the mainstream again, Zheng Qiaozhi’s “Annals” was a turning point in time. The reversal of the descriptive transcription of Buddhism and Taoism in Song Dynasty and Yi Wenzhi was also an important shift of Taoism Sign. In terms of construction, the pattern of Buddhism and Tao created in official and private bibliographies is also different from the true one. There exists a tendency of deliberately ascending and amplifying Taoism. The separation from the Tao-Tibetan classification system can also be divided into two System, in the Song Dynasty showed the survival of the ancient and new face different.