<論説>官吏登用における道挙とその意義

Abstract

玄宗の開元末年、科挙の一科として設置された道挙は、安史の乱の一時期を除き、唐宋までめんめんと継承され、かなりの影響を及ぼした。この制度は、玄宗の道教偏好によるというより、六朝にはじまる玄学、道教の盛行を前提とし、道教を頂点に儒、仏三教の融合をはかり唐支配の一翼を荷わせようとした国初以来の方針と、唐の祖に祭りあげた老子を媒体として仏教の克服をもくろむ道士の策謀に端を発する。儒教中心の明経科と対応する道挙成立への過程は、そのまま儒教の大きな後退を示し、また道教勢力の克服をはかる仏教側に刺激を与え、僧徒の官僚化を惹起することになった。さらに公の場において儒教に加えて道教的知識、教養を要求された士大夫の思想構造は、仏教の素養と併せて混沌の度を益していき、三教の枠を除去し、自分なりに同一視する傾向を深めたと考えられる。

At the end of K'ai-yüan 開元 in the reign of Hsüan-tsung 玄宗, Taochü 道挙 which was established as a department of K'o-chü 科挙 was succeeded without a break till the end of the T'ang 唐 dynasty and exerted considerable influence. This system was created, not through the Hsüan-tsung's partiality to Taoism, but through that policy since the establishment of the state in which the three religions, Taoism at the head, Confucianism, and Buddhism, though unified, were made to shoulder a part of the T'ang administration on the premise that Hsüan-hsüo 玄学 and Taoism had been greatly popular since Lu-ch'ao 六朝, and through the Tao-shih's 道士 intrigue to get over Buddhism as a medium of Lao-tzū 老子 who was set up as the founder of T'ang. The process to the formation of Tao-chü against Ming-ching-K'o 明経科 in which Confucianism was made much of was equal to a great retreat of Confucianism and stimulated the Buddhist party which were going to overcome the Taoistic party, resulted in the priests, officialization. Besides, the structure of Shih-tai-fu's 士大夫 thinking in which they required Taoistic knowledge as well as Confucianism in public, mixed with the knowledge of Buddhism, grew more confused and had a strong tendency to identification by oneself.