【作者】 王彦明；

【导师】 李小荣；

【作者基本信息】 福建师范大学 ， 中国古典文献学， 2013， 博士

【摘要】 钱谦益,字受之,号牧斋,江苏常熟人,明末清初著名的学者,在文学、史学、佛学诸方面均取得了重要成就。集文坛盟主与东林党魁于一身,他的诗文创作、文学批评及学术观念,对明末清初文风、学风转变起到重要作用。牧斋自幼生长的虞山钱氏是一个极具奉佛传统的家族。在浓厚奉佛氛围影响之下,自少时起便与佛教有着不解之缘。明亡后,因其降清这一不可否认的事实,颇受时人诟病,佛教思想在其心态转变过程中起着重要作用。在暗中参与反清复明的同时,奉佛倾向表现得十分突出,他与明末清初诸宗僧侣,有着颇为广泛的交往。钱谦益学博识广,旁贯三教,思想上会通儒释,提出忠孝佛性论与反经明教说,强调佛教之政治功用,对诸宗利弊,均有一己之评价。有感于师友咐嘱之情,自觉担荷末法救弊之责,为践行反经明道之论,他先后疏解了《楞严经》、《心经》等佛教经典,整理了憨山德清、紫柏真可等人的文集,参与了《嘉兴藏》的刊刻。在积极参与佛教事务的同时,他的诗文创作与文学批评也深受佛教的熏染。发之于诗,个体生命之思索,诸法无常之感叹,无不流露出浓厚的佛教情思；适值易代之际,他以“劫”为基础,在诗歌中构筑起另一世界,蕴含着他独特的心讔；大量佛教典故的借用,兼及自己的佛教感知,熔铸到诗歌中,佛理禅趣,和合为一别具一番意境。他撰制了诸如塔铭、募缘疏等大量释家类文章,在为文经历及文风转变中,佛教直接或间接地起到不同程度的影响。在诗文批评上,他试图以灵心论为基础,并辅以熏习说、六根互用说等,来构建自己的理论体系；在《沧浪诗话》大行于世之时,从诗法与悟境两个方面,对其进行了批判性总结；在文论中,他借用了大量的佛典譬喻,委婉含蓄地表达出自己的理论观点。更多还原

【Abstract】 Qian Qianyi was a famous schoular in the late Ming and early Qing Dynasty, made significant achievements in the field as Literature, Historiography, and Buddhism. As the literary chief and Donglin Party leader, his literature works poetic criticism and academic ideas have produced important influence. He grew up in a highly adored Buddism traditional family as Yushan Qianshi.In the strong impact in Buddha environmental, little since it has the indissoluble bound with Buddhism. After the fall of Ming, because of the surrender, popular people criticized. As the self regret, Buddhism played an important role in the change of state of mind. Reversion of Ming Dynasty and against the Qing Dynasty at the same time, the Buddhism faith was very evident. He has very closly contacts with the Late Ming and Early Qing Buddhist monks. Qian Qianyi was very knowledgeable, versed in Buddhism, Taoism and Confucianism, integrate Confucianism and Buddhism in terms of ideology, propose the viewpoint as Zhongxiao and Buddha-nature(忠孝佛性论),stressed Buddhism political functions. He has its own evaluation of the various sects of the Buddhist. Responding to the feelings of the teachers, taking up the responsibility of the recovery of Buddhism, practice the reform view of Fanjing Ming jiao(反经明教), he annotation Buddhist sutra as Shurangama sutra and Prajnaparamita-hrdaya-sutra, collate his teacher’s corpus as Hanshan Deqing and Zibo Zhenke,participate in the pression of Jiaxing Zang(嘉兴藏).While in active participation in Buddhist affairs, his literary creation and literary criticism was also deeply influenced by the Buddhist. A manifestation in the poetry, his reflections of individual lives and laments of Dharmas impermanence, was showing strong emotions of Buddhism. On the occasion of Ming and Qing regime change, his used the theory of kalpa, build a Buddhist world in his poetry, with its realistic meaning. Borrowed a large number of Buddhist allusions, as well as the Buddhist perception, cast into hie poetry, constitutes a unique mood. He wrote a large number of Buddhist articles as Taming(塔铭),Muyuanshu(募缘疏); in the learning experiences and writing style changing, Buddhist directly or indirectly play a different degree of impact. In poetry criticism, based on the spiritual heart, supplemented as the vasana or Liugen Huyong(六 根互用),building his theoretical system. In the case of the monk poetry flourished, he borrow the Shusun(蔬筍说) to evaluate, the monk poetry. In the Ming Dynasty, Changlangshihua(沧浪诗话)was very popular, he from two aspects as Shifa(诗法)and Wujing(悟境),given the critical summarize. In literary criticism, he borrows a lot of Buddhist metaphor, euphemistic to express their point of view.更多还原