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唐代以后,僧人碑志日趋增多。传统碑志文结构中对志主世系、子嗣、葬仪等情况的书写要求,在写作僧人碑志时与僧人身份发生龃龉。唐代文人撰写僧人碑志时,通过字句替换、典故移用等方法,努力在不损害碑志文体结构的前提下撰写符合僧人身份的碑志,这一过程也是儒、释文化互动的过程。特别是唐代文人在使用僧人法脉传袭代替世系书写时,既采取了传统墓志世系叙述的格式,又使用孔门师生授受比附僧人心法相承。这种写法不但影响着天台宗、禅宗等宗派师资法脉传承的叙述,也潜移默化地影响着儒家道统学说的建立。
After the Tang Dynasty, monks increasingly increased monument. In the traditional structure of inscriptions on the inscriptions on the Lord’s descent, heirs, funeral and other circumstances writing requirements, monks in the writing of monks and identity monsters. When the literati of Tang Dynasty wrote monks’ inscriptions, they tried their best to write monuments conforming to the identity of monks without prejudice to the structure of inscriptions by means of replacing words and using allusions. This process is also the process of interaction between Confucianism and Buddhism. In particular, when the literati in the Tang Dynasty used the method of monks’ pulse transmission instead of writing of the whole lineage, they adopted the format of the narration of the traditional epitaphs and adopted the connotation of giving and receiving by the teachers and students of Confucius rather than the monks. This wording not only affects the account of the inheritance of teachers and teachers in the Tiantai and Zen sects, but also subtly affects the establishment of Confucian doctrine.