晚明居干群体研究

【作者】 李玉伟；

【导师】 奇文瑛；

【作者基本信息】 中央民族大学 ， 专门史， 2013， 博士

【摘要】 晚明居士群体是士大夫阶层中奉持佛法、研究经典的那部分人群。这篇文章主要以社会史角度,考察居士群体与晚明社会的互动关系。在结构上分为四个层次。首先对居士群体活动的历史舞台——晚明社会,从政治、经济、文化三个方面进行观照,旨在探讨晚明社会的特定环境与居士群体形成之间的因果关系；然后对居士群体给予由里及外三个不同层次的观照。第一,从居士群体自身的角度,纵向地观察其人格特性、学佛因缘、入佛路径、人生志趣以及最终归宿,从中可以看出晚明动荡的政局,尤其是农民起义军席卷全国和明清鼎革的历史变故,对居士个人前途和命运的影响。而对于居士群体内部,即居士与同道之间关系的考察,也有助于理解晚明士人结社之风的实质；第二,跳出对居士群体自身的考察,而以其为中心,观照它与其他社会群体,如佛门僧侣、普通民众、耶稣会士的交往关系,通过对其交往关系的细化研究,可以从微观角度考量居士群体之触角触碰晚明社会的程度,由此从宏观上把握居士群体在当时社会上的影响力及其文化渗透力；第三,将眼光投向“晚明”以外的更广阔的时间范畴,通过对居士群体的两大类型给予考察,可以看出清代、民国居士佛教与晚明居士佛教之间的传承关系。本文主体内容共有五章。第一章讨论晚明社会环境与居士群体的形成问题。明中叶以后,政治总体上处于下滑趋势。明朝虽主体上仍在君主专制政体下,但社会控制相对宽松,造就了晚明之人宽容开放的文化心态,他们秉持一种大文化观,浸淫于儒、佛、道三教。而商品经济的发展,世风变异,个体意识觉醒,使阳明心学获得广泛传播。由于阳明学与禅学有着千丝万缕的联系,是以,阳明学的流行意味着有更多儒士走上佛学道路。同时,随着“四大高僧”的出现,晚明僧侣人才勃兴,在僧侣周围,聚集众多学佛护教的在家居士。在这种背景下,晚明居士群体形成。第二章探讨晚明居士学佛因缘和入佛路径。学佛因缘包括家庭奉佛传统的熏陶,兄弟、亲友、老师的影响,这些属于个人成长因素。另有居士受到生活环境和社会政治、文化等因素影响而走上奉佛道路。至于居士的入佛路径,本文认为,有三种：其一,由心学而达佛学,如李贽、焦竑、管志道等人；其二,由道家长生术而入佛,如庄广还、朱白民等人；其三,由性命之学的探索而达佛学,如袁宏道、龚惟长、龚惟学等人。第三章的研究内容是晚明居士群体的人格特性、人生志趣及最终归宿。从人格特性来看,晚明居士具有天性淳厚、淡于声利、清正节俭、谦恭好学、虔诚求道等品质；而居士积极从政,致力于讲学,弘护佛法等等,构成其人生志趣的不同取向；而由于居士身处晚明政治衰微和明清易代的特殊环境,受政治迫害、归隐求道、遁入空门、殉国留名、降清又复明构成其多元人生归宿。第四章关注的是居士与其他社会群体的关系。分为四个子目。其一,居士与僧侣的关系,主要表现在师礼参学、皈依称弟子、受戒、外护、印可、临终助念等方面；其二,居士与同道的关系主要有同修论学、结社、临终助念等；其三,居士与普通民众的关系,主要集中于政治、经济、文化三个层面。而在晚明讲求个人享乐和情欲解放的社会风气影响下,居士与民众当中一个特殊群体——妓女多有交往,形成晚明名士与名妓交往的文化现象；其四,晚明时期,基督教继唐、元两代之后,第三次传入中国,为了增进了解,扩大影响,利玛窦等耶稣会士与明朝官员和知识分子广泛交游,其中不乏李贽、焦竑等佛教居士。居士与耶稣会士之间的交往关系主要有,居士获赠、阅读、讨论并阐述利玛窦的《交友论》,接受利玛窦传播的西方科学,帮助后者入京进贡,此外,双方还就哲学、宗教问题进行讨论或辩论。第五章考察晚明居士群体的类型及其对后世的影响。以前贤和时贤研究成果为基础,本文既着眼于居士的佛学旨趣,又兼顾其与现实生活相联系的程度,在此双重标准的结合下,将晚明居士群体划分为“修身以立命”和追求“太上之至乐”两个类型。前者以袁了凡为代表,后者以袁宏道为典型。在晚明居士群体中,袁了凡和袁宏道佛学思想颇具特色。治明代思想史、文化史、佛教史、哲学史的学者给予二者较多关注。两相对比,袁了凡更多注重现世关怀层面；而袁宏道则更多着眼于生命终极问题。袁了凡基于改变命运、实现向更高社会阶层的提升,而在云谷法会的影响下形成的劝善思想,对明清以降社会慈善运动和道德重建,有着潜移默化的作用；而袁宏道在云栖莲池影响下,最终以净土之稳实矫正狂禅之流弊,不但医治了当时佛教学者重悟废修的狂病,而且其净土思想亦为清代彭际清等居士继承和发展。晚明居士身上所体现出来的“以己之力,有所担当”的居士佛教传统在民国杨文会等居士身上得到传承。更多还原

【Abstract】 The group of lay Buddhists were the people who believed in Buddhism and studied Buddhist scriptures during the Late Ming Dynasty. In this dissertation, the author will survey the relationship between the lay Buddhists and the society, in which they lived, mainly from the angle of social history. This dissertation is structured into four aspects. Firstly, the author will pay attention to the society——the historical stage where the lay Buddhists acted, from the angle of politics, economy and culture, and discuss what influence the special environment exerted on them. Secondly, the author will observe the group of the lay Buddhists on three levels from the inner to the outer. On one hand, the author will discuss their personality, the causes of studying Buddhism, the path from which they stepped in, their interest and ultimate fate. On the other hand, the author will survey the relationship between the group of lay Buddhists and the other ones, for example:the Buddhist monks, the common people and the Christian missionaries. Thirdly, two types of the lay Buddhists will be inspected, and the inherent relationship between the lay Buddhists of the Late Ming Dynasty and the Qing Dynasty and the Republic of China will be studied.This dissertation is composed of five chapters.The first chapter mainly discusses the social environment and the formation of the group of lay Buddhists. After the middle age of the Ming Dynasty, the politics was in decline. The social control was relatively loose. The people at that time had an open cultural mentality. They studied Confucianism, Buddhism and Taoism. As the economy progressed, the general mood of society changed and the individual consciousness awakened. Because of this, Yangming meridians was spread widely. As a result of the relationship between Yangming meridians and the Zen idea, more and more Confucian scholars stepped onto the path of Buddhism. At the same time, as four eminent monks of the Late Ming Dynasty appeared, a large number of lay Buddhists gathered around them. So appeared the group of lay Buddhists.The second chapter is about the reasons for them to study Buddhism and the paths from where they stepped into Buddhism. Some lay Buddhists studied Buddhism due to the influence of their brothers, relatives, friends and teachers. Meanwhile, many of them chose the path of Buddhism because of the social politics and cultural factors. As to the paths from where they stepped into Buddhism, there are three types:1), from Yangming meridians:for example, Li Zhi, Jiao Hong and Guan Zhi-dao.2), from Taoism:for example, Zhuang Guang-huan, Zhu Bai-min.3), from the knowledge of life:for example, Yuan Hong-dao, Gong Wei-chang, Gong Wei-xue.The third chapter mainly gives attention to the personality, interest and ultimate fate of the lay Buddhists. They were kind, humble, modest, generous towards others and they led a simple life without worldly desires. While they were officials in the government, they worked hard for the people. And they were devoted to giving lectures and promoting Buddhism. In the special environment of the Qing Dynasty’s taking over the Ming Dynasty, many of them were politically persecuted. Some sought out Buddhism in seclusion. Some went to the temple, cut their hair and became monks, and some gave their lives to the country. A small number of lay Buddhists surrendered to the Qing Dynasty, yet remained devoted to building the Ming Dynasty afterwards:for example, Qian Qian-yi.The fourth chapter surveys the relationship between the group of lay Buddhists and other social groups. Firstly, the relationship between lay Buddhists and the monks. They learned Buddhism from the monks. When they were dying, the monks helped them to reach a higher place. Secondly, lay Buddhists studied together, formed an association, and gave help to each other to improve in Buddhism. When someone was dying, the other lay Buddhists would gather around to assist him in ascenting the spritural world. Thirdly, lay Buddhists had political, economical and cultural relationships with the common people. At the same time, due to the atmosthere of the sexual liberlation in the society of the Late Ming Dynasty, they were in contact with prostitutes. Fourthly, in the Ming Dynasty, Christian missionaries came to China after the Tang Dynasty and the Yuan Dynasty for the third time. The Christian missionaries, such as Matteo Ricci, made friends with a large mumber of Chinese officials and scholars, including lay Buddhists. The lay Buddhists read and talked about Matteo Ricci’s book, and accepted the western culture and science which he propagated. They helped him to go to Beijing to present the gifts, such as the Cross, the triangular prism to the emperor. Meanwhile, they discussed religious and philosophical problems with each other.The fifth chapter discusses the influence which the group of lay Buddhists had on the following ages. On the basis of the achievements of the previous scholars, in this dissertation, the author will divide the group of lay Buddhists into two types. The first one is, changing the fate of this life, and the second is, seeking the higher joy. Yuan Liao-fan stood for the former, and Yuan Hong-dao represented the latter. Among the group of lay Buddhists, the two persons had a very special Buddhist thought. Yuan Liao-fan paid more attention to this life, while Yuan Hong-dao emphasised the ultimate goal. In order to change his fate and reached a higher social class, Yuan Liao-fan formed the thought of virture under the influence of Yun Gu. His thought had a great impact on the virture movement in the Southeast of the country during the Ming Dynasty and the Qing Dynasty. And Yuan Hong-dao corrected Crazy Zen with the thought of Pure Land and cured the "crazy disease" of the Buddhists in the Late Ming Dynasty. His thought was carried on and developed by the lay Buddhists, such as Peng Ji-qing in the the Qing Dynasty. And the tradition of shouldering the responsibility with one’s strength was inherited by the lay Buddhists, such as Yang Wen-hui in the Republic of China.更多还原