【作者】 赵永翔；

【导师】 常建华；

【作者基本信息】 南开大学 ， 中国古代史， 2012， 博士

【摘要】 佛、道二教作为与儒学并立的中国传统文化三大主干，在两千年的历史进程中，对中国人的社会组织、生活方式、精神面貌等产生了重要影响。关中是中国佛道文化发展过程中的重要区域。明清时期，中国经济和文化的重心虽然东移南迁，然关中遗留下来的佛道文化底蕴依然深厚，关中乡里社会中保留着各色难以计数的寺庙，民众的神明信仰风气浓厚。明清时期，由于官方神道设教理念与基层民众的生活状况不对称，以致关中民间社会对寺庙的热衷超过了对官方教化体系的尊重。关学家们出于维护儒学的正道地位，也对寺庙进行了不遗余力地抨击，然他们的说教除了一些儒学知识群体外，并不能广泛地被普通民众所接受，因而也未能挽救儒学在乡里社会中的沦落。儒学在与寺庙的博弈过程中，并未占得上风。大约从明中期起，官方将民间力量引入正祀神庙的管理中，而民间精英们更愿意以管理民间寺庙的模式经营正祀神庙，从而使官方神明一步步地世俗化。民间神明大量地进入官方神明祭祀体系，使后者正祀色彩不断淡化，并最终模糊了与前者的界限。寺庙在乡里社会有着独特的地位和功用。一方面，寺庙作为具有公共性质的空间，时常被官方征用和民间借用，尤其是那些环境幽美的寺庙，也成为文人士夫们的休闲雅集场所。寺庙为了确立自己的合法性和提升自身的文化品位，极力搜罗地方官员、社会贤达、文化名士的笔墨、文记。另一方面，寺庙作为民众精神家园的重要组成，得到了广泛的社会捐助。妇女是寺庙重要的支持群体，尽管官方和儒学学究们从妇德方面对她们热心庙事的行为进行了强烈抨击，但这并不能阻止她们成为寺庙忠实的功德主。妇女们对寺庙的积极和虔诚营造出的家风，对家人和族人的捐赠热情起到了推动作用。一些商人对寺庙的捐赠行为，除了为积累阴德之外，从某种程度上而言，也是他们以“利”博“名”的过程。他们凭借财富优势在寺庙建设中做出了较大贡献，从而使自己的社会声望得到了提升。儒学知识阶层中也有参与寺庙活动的积极分子。明清时期，关中乡里社会中很多仕途无望、地位尴尬的生员，也是寺庙的重要支持者，他们凭借自己的学识上优势积极参与寺庙的经营和管理，扩大了自己的社会威望。不仅如此，士大夫家庭也有很多热衷于寺庙者，佛道文化的引入并未与他们的儒学家风形成冲突。乡村精英在村社寺庙的修建与管理过程中，以自己的经济实力及在村社中的号召力，带动了村众支持寺庙的热情，扮演着领导者的角色；而对寺庙事务的主导作用，转化为一种文化权威，反过来巩固了他们在熟人村社中的威望。在由于共同的神庙奉祀而形成的、亲密的村社熟人社会中，人们对寺庙的积极捐献不仅仅是媚神邀福之举，而且还是在与周围人竞相捐赠寺庙的过程中，争取“面子”的表现。寺庙对明清时期的关中村治起着重要作用。这种作用不是直接表现为世俗社会中的权力，而是表现为文化和精神上的影响力，即寺庙不仅是村众的精神家园，也是村社道德舆论的制造者。一些因寺庙而出现的居士、善士、劝善书等人和事，在村社秩序维护和道德教化方面起着积极作用。由于明清时期，关中村社制度的局限性和宗族制度的不健全，造成了基层民众自我教化领域中的某些空白，因此神庙在村社教化方面有着更多的空间。具体表现为很多村社规约包含着神庙的教化因素，很多村社纠纷在神明主持公道的名义下得到了合理解决，很多不合道德和法令的言行在神明哪里得到了纠正。寺庙对明清关中地方社会的人口流动及文化交流起了促成作用，具体表现为朝山、庙会及庙戏。远途朝山则是由于某类民间神明的祖庭庙宇在较大的地域内，对信众的吸引而形成的人口流动。由上古时代的春祈秋报演变而来的酬神报赛，是明清关中最重要的社会生活表现之一。它不仅是乡里社会平淡生活中短期的集体狂欢，而且使因之而形成的庙会，带动了区域范围内的商品和文化的交流。无论是朝山还是酬神报赛，都因为大规模的人口流动而被官方认为有碍地方稳定的社会秩序，而引起他们不安和反对。总之，明清关中的寺庙庵观等神明奉祀场所，为我们理解彼时关中民众的社会生活状况以及精神面貌，提供了别样的视角。更多还原

【Abstract】 As the three greatest trunks of the Chinese traditional culture, Buddhism andTaoism had made great influence to Chinese people’s social organization, way of life,and mental outlook. Guan-Zhong （关中）is one of the most important area,wherehad kept strong culture of Buddhism and Taoism, and preserved many kinds oftemples in the process of Buddhism and Taoism’s development in the Ming and QingDynasty, although the whole country’s centre of culture and economic had moved tothe eastern and southern area.For the reason that the authorities’ philosophy which Moralize people throughghosts and gods, is not anastomotic to basement layer people’s life, so the civilsociety of Guan-Zhong paid more attention to temples than official indoctrinationsystem. In order to safeguard the authority of the Confucianism, Guan-Xue （关学）scholars condemned temples spared no effort. But their moralization was notsuccessful, because it was not accept by the mass people, except a few the Confucianintellectuals. The Confucianism hadn’t gained the upper hand in the game with thetemples. Form the Medium term of Ming Dynasty, the government led the civilpower into the official memorial ceremony system, which made the official Godsecularization, and the blurred the boundaries between official worship and illegalworship.The temples have unique position and function in local society. On the one hand,as the public space, temples were often used for some other things by governmentand folk. Especially those temples where had beautiful environment became poetsand literary men’s meeting place, which made temples had the chance to establishtheir legitimacy and to promote culture taste through collecting localofficials\community leaders and culture celebrities’ writings; On the other hand, asthe most important parts of people’s spiritual home, temples received much supportfrom folk society. The feminist groups were the most important support power, andwere the big driving force in bringing their families into strong religious atmosphere, although they were roundly criticized with the standards of women’s virtue byConfucianism scholars. The merchants’ donation was not only a way for theirevangelical virtue, but also a process trying to gain fame by wealth in their supporttemples. Some people came from the Confucianism knowledge group also weretemples’ positive donors. For example, many Confucianism students who hadawkward situation and hopeless career prospects in Village society ascended theirsocial prestige through supporting the temples’ development by their knowledge andactive participation in temples’ management, in the Ming and Qing Dynasty. Manyfamilies of literati and officialdom were also temples’ enthusiasts, and they didn’thave paradox between the Confucianism and Buddhism-Taoism. Enthusiastic ruralelites played an important role in temple’s construction and management, becausetheir economic power and social appeal made more and more people take part intemples maintenance, which become an authority of culture to them in return in theAcquaintance Society. In the intimate Acquaintance Society for the sameGod-Worship, people’s donation for temples is not only a behavior of obsequiouspraying for blessing, but also for their reputation.Temples was essential to the rural governance of Guan-Zhong, which was notembodied directly as secular power, but cultural and mental power, because templeswere people’s spiritual home and village community’s public opinion maker. Manylay Buddhists, chiggers’, and books of exhortation’s occurrences in the name oftemples, played an positive role in village’s order maintenance and moral cultivation,because the village rules and the clan system’s insufficiency lived so much blank thatvillage rules contained factors of temples, and many illegal action’s correction andresolving of disputes were in the name of deities.Temples had also promoted the culture and population’s communicationthrough going on a pilgrimage to offer incense at the mountain, temple fair, andTemple acting for thanksgiving. That going on a pilgrimage to offer incense at themountain temples, was a movement of population because the resource place ofdeities had a strong attractive power to their believers in a large area. That the templeacting thanksgiving derived from “praying in spring and offering thanks in fall” inremote ages, was one of the very important social activities in the Ming and Qing Dynasty in Guan-Zhong, which was not only a collective revelry to Grass-roots’public plain life, but also promote the goods and culture’s exchange in the areacoverage through the temple fair it breed. The going on a pilgrimage to offer incenseat the temple and the Temple acting for thanksgiving, was opposed by localgovernments, because they felt anxious that the consequences of movement ofpopulation might hampered the public order.In a word, all kinds of temples in the Ming and Qing Dynasty in Guan-Zhongregion provided a special perspective to our comprehension of people’s social lifeand spiritual outlook in Guan-Zhong region in that time.更多还原