【作者】 任思亮；

【导师】 姜生；

【作者基本信息】 山东大学 ， 中国古代史， 2007， 博士

【摘要】 作为传统民间社会之精神生活方式，民间宗教在中国社会历史整体构造中，曾经产生巨大影响。对民间宗教思想进行系统研究，不仅可以认识宗教本身，而且可以明确其与当时政治、经济、文化的关系，从而管窥那个时代历史的兴衰嬗变规律，借鉴历史，启发未来。中国历史上一度形成了儒释道三家分野与鼎足之势，它们以中国传统社会为生存成长的沃土，不断地演绎着自己的历史，与现世社会发生着千丝万缕的联系。由于他们的正统性质，因而受到了官方和民间的广泛关注。而民间宗教，作为社会下层群众的宗教，虽然是吸收了正统宗教的思想养分而逐渐成长的，但它并未能引起社会对其足够的重视和客观的认识，然而，这仍然不能否认其相对真实地反映了下层社会的信仰。本文以明清时期民间宗教思想为研究对象，运用史实阐述与文本逻辑分析相结合的方法，以宝卷为第一手资料，围绕研究目标进行较为全面深刻的分析研究，以揭示明清民间宗教的思想内容、各项内容之间的内在关系以及这些思想所表现出的特点及其与现实社会的关系，从中发现民间宗教思想发展演变的内在规律性。除《导论》部分，全文共分五章，第一章《明清时期民间宗教的哲学观》，第二章《明清时期民间宗教的思想内容与架构》，第三章《明清时期民间宗教的参道修持观点》，第四章《民间宗教思想与明清现实社会》，第五章《结论》。关于宇宙生成和自然界的生长变化，明清时期民间宗教的理论家似乎并没有多少创见，大多数情况下是辗转引用前人的观点。尤其是对于自然界的认识，他们当中更多的人似乎都认同明清时期及前代思想家、哲学家提出的“太极——两仪——四像——八卦——乾坤世界”相生的模式，将“太极”作为万物生成的本源。另外，还有将“心极”和“气”纳入宇宙生成论的观点。就认识论而言，明清民间宗教的观点主要集中体现在对于“格物”和“心”、“境”关系的论述上。认为“心”如果放在了外物上就成了“非心”，因此要坚持“有物则格，无物则应物”的原则，以作匡正。在“心”与“境”的关系上，认为“心”随“境”而生，“境”起则产生新的“心”，要做到无“境”，就要忘“心”。这实际上都是要求人们主动地消除各种欲望，用封建伦理道德去规范自己的行为。在人性论问题上，明清民间宗教借用“天命之谓性”之说，分别“天命之性”和“气质之性”，且要求人们遵循并追求“天命之性”。但在“性”、“命”关系上，更为重视“性”而略于“命”。在此基础上，提出了性灵说，认为性灵是至纯至洁的，但却面临着外物引诱的危险和情根的危害，因此，应该澄清性体，返还无极。还提出“诚”是天道的观点，认为成全自己就是“仁”，成全他人就是“智”。关于人性，主要有善恶由心造和性善论两种观点，但都竭力提倡向善。在天人关系方面，存在“一气分三才”的共性论、命由天定的宿命论、天人感应的沟通论，以此为出发点，它们认可天道与人道并驾齐驱的治世模式。从明清民间宗教的思想体系来看，主要有创世思想、三佛续灯与治世思想、末劫与救世思想、度世与还乡思想、因果报应思想。这五项内容互相联系，互相衔接，构成了明清民间宗教思想的有机整体，联袂描述了一个完整的由俗入圣的过程。这些内容都是明清民间宗教开展宗教实践活动的指导思想。其中，某些经卷展现出于传统佛、道思想中不太常见的主张，如必须通过自身道德践履、善行积累而非金钱替代来获得拯救等，表现出了民间宗教中时或闪现的激进、合理而合乎大众平等要求的某些思想火花。民间宗教认为，一切尘缘境界，都是虚妄，都难免生死轮回之苦，最有效的解脱方法就是参道修持。对修行的主体，民间宗教几乎没有什么特别的限制，但修行者要具备一定的条件，要达到一定的目标，并从多个角度劝说众人参道修持。由此点明了修行的内容和具体方法，提出了修行的具体要求。民间宗教既然是一种社会文化要素，它就必然与当时社会发生紧密的联系。民间宗教作为宗教的范畴，有着与一切宗教类似的思想根源，而当时的政治、经济，尤其是思想文化的变化，促进了民间宗教思想的进一步发展。明清民间宗教由于教首主观因素的不稳定性和社会外部环境等方面的影响，其性质并非一成不变的，只能在某一特定历史时期或阶段保持相对的稳定。由此，可将民间宗教分为多种类型。在宗教实践活动中，民间宗教的思想体现出了思想理论的系统性、三教合一的融合性、应果报轮回的关键性、理论与现实的反差性等鲜明特点。这些思想之所以大行其道，在于民间宗教注重刻画经卷神灵和教首的神圣性、讲究布道的技巧、中下层知识分子的骨干作用、理论的系统性等。明清民间宗教信徒和宗教组织本身的宗教活动反映了其宗教思想，这一思想与主流意识形态有着相协调的一面，但由于多种因素的作用，二者之间会发生矛盾甚至激烈冲突。在神学的政治本质上，此乃神权的垄断与反垄断；在更深的本质上，是民众的精神利益与皇权的政治利益之间的矛盾。民间宗教信仰是社会下层群众的选择，国家暴力机关的镇压并不能将其根除，相反，在暴力镇压下它反而愈加顽强，究其原因，民间宗教是通过极化其重性不重命的神学，在教团和国家机器之间形成某种“越镇压越膨胀”的缓冲机制。民间宗教大量吸收儒、释、道等大型宗教的思想，形成了亦儒亦释亦道的思想体系，是一个由基础系统、修持系统、目标系统和解释系统组成的有机整体。在此系统中，不断强调和强化“还乡到西方”的观念，对未来世界作了大量美妙的描绘，借以激发民众对其宗教目标的认同和追求。信徒在追求民间宗教所承诺之乌托邦愿景的同时，陷入其玄妙超越逻辑，因而走上其神学构设的一条由现实而极端之路，往而不返。总体来看，明清民间宗教对于社会有着积极的一面，如充当了传统文化的载体，强化了民众的行为规范，有效地释放了下层社会的压抑情绪，因而其存在有着一定的合理性。然而，由于历史的局限性，它根本做不到从阶级观点和立场认识自身的处境，不能找到真正的解脱现世痛苦的途径，只是在一定程度上不自觉地充当了封建思想的维护者，磨蚀了民众自我解放的意识和意志。更多还原

【Abstract】 Religion is an important part of culture. In ancient history of China there are mainly three kinds of official religion, the Confucian religion, the Daoism religion and the Buddhism religion. Nevertheless, in Ming and Qing dynasties, many kinds of civilian religion came forth, which profited from those official religion. Because most of the believers are poor farmers and those kinds of religion are regional ones, few researchers study the new phenomena.The paper mainly studies the civilian religions in Ming and Qing dynasties according to a lot of Baojuan in those periods. Through researching those Baojuan by the way of logic analysis, the author tries to look for the particular contents of the civilian religions in Ming and Qing dynasties. From studying the relationship between those civilian religions and certain society, we could find their developing orderliness, which could provide modern society history experience.The paper concludes five parts. The first part is guiding discuss. Chapter One discusses the philosophy of civilian religions in Ming and Qing dynasties. Chapter Two introduces particular contents and configurations of civilian religions in Ming and Qing dynasties. Chapter Three discusses how believers to practice their religions. The last chapter mainly discusses the relationship between the civilian and society.The religionists of civilian religions in Ming and Qing dynasties hardly put forward new theories about how the universe appeared, and how nature grow. Most of them agreed with their cotemporary ideologists and philosophers, who put forward the universe mode: Taiji - Liangyi - Sixiang - Bagua - Qiankun. Taiji is the originally basis of all the things in the world. Besides, other religionists think the world comes from Xinji and Qi.On the discuss of human nature, the religionists in that period think that human nature is fate, which consists two kinds, one is Tianming, and another is Qizhi. In the face of the conference of the two kinds of human nature, the man should abbey Tianming. Following, religionists put forward the theory of Xingling, which is the purest thing in the world. But due to its pure, other things could change it easily. So human should come back to Wuji. They also think that Cheng is the law of nature. Helping himself to fulfill his wishes is Ren, and to fulfill others’ wishes is Zhi. About human nature, some persons believe that it’s evil, and others believe goodness. But all of them call for goodness.About the relationship between human and nature there are three theories. Some persons think human has the same nature with the nature. Some thinks human’s fate is decided by the nature. And others think that human could communicate with the nature. According to above, the religionists believe that the law of nature is equally to the law of society.On the whole, there are five ideas in folk religion during Ming and Qing Dynasties. For example, the creating world idea, San-deng-xu-fo and the managing world idea, last disaster and the saving world idea, super-living and the going back hometown idea, and the idea that if one does good then he will get goodness, and evil will get punishment. Those ideas infect each other. And they are the guiding line of folk religionists.Folk religionists think that, all the things in the world are fake and empty. They mean nothing at all. And nor could escape the law from born to dead. The only way of get away from the law is taking part in those regions. Of course, those accepted ones should have some pre-conditions. The religion rules give believers guide of what to practice, and how to practice.Since folk religion is a kind of social cultural factor, it must be closely related with contemporary society. Be contained in the scope of religion, folk religion has the same ideas sources with all the religion. Changes of contemporary politics, economy and ideas and culture especially, put forward the ideas of folk religion. At this time, thinking itself the master, folk religion takes the salvation as its unshakable duty and dream then works hard for it. In religious activities, because of the unstable subjective factors of religious leaders and the influence of external social environment, the characters of folk religion are not unchangeable. Instead, it only keeps relatively stable in some specified history period. So there is several kinds of folk religion. In religious practices, folk religion displays characteristics such as integration of the three kinds of religion and the esteem of karma. These ideas can be so popular because that folk religion pays much attention to descriptions of the holy features of gods in scriptures and the religious leaders, and emphasizes the skills of sermons, the function of middle and low ranking mtellectuals as hardcore and the systematic ness of theory. Actions of disciples and organizations of folk religion show the coincidence between its own religious ideas and the master ideology of the society. But the two can have contradictions and even conflicts because of many factors. Folk religion dose not fear oppressions from the feudal government at all. Instead, it guides disciples to treat the problem from a new viewpoint and encourages them not to yield.Fork religion is the choice of low people. The force department can not eradicate it, on the contrary , it will more stronger .It is because of the Fork religion forms the relax mechanism - the more force the more expanding between religion group and country enginery throw theology which thinking much of nature not fate .Fork religion established a thinking system including a lot of ideas of Confucian, Buddhism and Daoism. It is an organic whole which is composed of the basic system, the mending system, the aim system and the explaining system. In the system, the idea of "returning to the west" was emphasized constantly and the future world was describing sweetly in order to inspiring the people’s self-identity and hankering to its religion aim. Believers fill in the occult as they pursued the hope of Utopian which Fork religion promised and enter into a road from reality to extremeness constructed by theology.In conclusion, Fork religion of Ming and Qing Dynasty has its active aspects, for example, it acted as the traditional culture carrier, strengthened the behavior order, relaxed the oppressive mood of the low people. It can not recognize its own place from class standpoint, can not find the approach which can get rid of the pain indeed, but only protected the feudalistic ideas in some extent unconsciously and erected the people’s consciousness of self-liberation.更多还原