明清民间宗教思想研究

发布时间：2018-07-24 11:51

【摘要】： 随着社会的不断发展和进步,人类对宗教的认识也愈来愈深化。在宗教的研究中,人们在继续关注“制度性的宗教”(如佛、道教)的同时,那些“非制度性”的民间宗教正日益受到青睐。但由于种种原因,在民间宗教的研究领域,对其宗教思想的研究显然滞后于宗教教派演变的研究；而在宗教思想的研究中,对其神灵(学)思想的研究,更是未能得到充分的重视而鲜有人问津。鉴于明清时期是中国社会中民间宗教的高发期和繁盛期,因此,本文尝试从现代宗教学的角度,以神灵观为中心,结合明清民间宗教各教派的主要经卷——宝卷以及其它相关材料,进行认真解读和仔细分析,分别以神灵谱系、神话理论、救赎观念、伦理思想四个部分依次展开,研究考察了明清时期民间宗教的宗教思想的形成、发展和演变的历史轨迹,对明清民间宗教的神灵(学)思想进行了宗教意义上的全新的探索,从而提出了以下的重要观点：第一,明清民间宗教通过整合的手段吸收、改造和利用各种宗教(主要是儒、释、道三教)的神灵,建立起了一个包容一切的庞大的神灵谱系,以实现“万教归一”、共赴大同的最终目的；和谐平等的“万神殿”,预示着对现实世界等级森严的官僚统治体制的厌恶和否定,同时也给广大信众提供了一个安全温馨的精神家园和思想归宿,以吸引更多的民众入教；万神信仰体系的建立,既增强了信众对神佛保佑能力的肯定和认可,也激发了信徒的自信心和自律心。因为众多神佛的存在与监督,增大了对广大信众的威慑了和道德约束力,为每个信徒的举止言行设定了宗教和道德意义上的评判机构及其评判标准。第二,以“无生老母”为最高创世主神的神话思想,鲜明地体现出了明清民间宗教“以人为本”、包容一切的宗教理念和时代特征,因而这一神话思想在中国社会中产生了广泛而又深远的影响；同时,明清民间宗教诸多教派之“教主神化”的神话,既是其加强教派神圣性的宗教意识的吐露,也是其谋求社会生存空间和权力分享以及力图缓冲与政权制度间的张力的政治“潜意识”的发微。创世神话和教主创教神话的建立还只是为救世思想和行为提供了理论前提,只有将其置于现实的宗教基础之上,这种思想和行为的落实才有了可靠的保障。从神话到“神化”,表明了明清民间宗教的宗教思想体系的渐趋成熟和完成,而其中理性成分的大大增加,也是明清民间宗教各教派之宗教意识水平不断提升的显著标志。第三,明清民间宗教的救(世)度(世)思想,是体现出自救与他救、人度与神度的相互联系性与相互统一性为特征的“救赎”理论。特别是其中作为救世之“工具”的“法船”和“会”,由于其思想渊源的长久且作为一种深深地隐含于人类心灵中的“潜意识”,面对社会危机的降临和现实的苦难,被完全地激发了出来,遂成为了被众多民间宗教教派所接受和流传的“救赎”理念而被付诸于行动,从而显示出了明清民间宗教之“救赎”理念的鲜明的思想特色和强大的艺术感染魅力。而教主所显现的“灵异”现象在宗教救世运动中的基于“个人”和“民众”的双重意义,推翻了韦伯关于中国宗教以“预言缺位”(absence of prophecy)为特色的论断；而图谶预言作为宗教运动之核心的核心,其在明清民间宗教之宗教救世运动中所具有的四项重要作用,纠正了“认为中国没有发展出救赎,特别是全体救赎的观念”的错误认识,同时也证实了杨庆X关于中国宗教教派(当然也包括明清民间宗教各教派)“都有通过皈依得到个人救赎,并通过普世性救赎获得全体救赎的观念”。第四,明清时期的民间宗教,面对“三教合一”所形成的传统思想,除了受到儒家忠孝伦理观的影响外,其忠孝伦理观中的报恩思想,更多地是来自于佛教的报恩观,并在继承佛教报恩思想的基础上又有所创新。如将“四报恩”发展为“三十二报恩”,同时还将报“世尊”恩和“皇恩”从原来的次要地位摆在了第一位,体现出明清民间宗教忠孝伦理观的鲜明的时代特色。从最高主神“无生老母”的创立到众多女性神祗的崇拜,反映出明清民间宗教对道(家)教“重生(殖)”传统伦理的继承和发扬。同时,众多女教首、女教徒的出现,特别是其独特的专对女性生理痛苦的关怀,又使高高在上的神灵救赎回到了现实的人间关护,显示了民间宗教伦理思想的创新性和超越性。
[Abstract]:With the continuous development and progress of society, human understanding of religion has become more and more deepened. In the study of religion, people are paying more attention to "institutional religions" (such as Buddhism and Taoism), while those "non institutional" folk religions are becoming more and more popular. For a variety of reasons, the religion in the field of folk religion is a religion. The study of thought obviously lagged behind the study of the evolution of religious sects; and in the study of religious thought, the study of its spirit (learning) thought has not been fully paid attention to, but few people ask for it. In view of the period of high incidence and prosperity of the folk religions in the Chinese society during the Ming and Qing Dynasties, this article tries to try from the angle of modern religion. In the light of the main classics of the various religious sects of the Ming and Qing Dynasties, the main scriptures of the Ming and Qing Dynasties, such as Bao scroll and other related materials, are carefully interpreted and carefully analyzed, and the four parts of the spirit pedigree, myth theory, redemption concept and ethical thought are carried out in turn, and the formation, development and development of the religious thought of the folk religions in the Ming and Qing Dynasties are studied and investigated. The historical track of the change has made a new religious exploration in the religious spirit of the Ming and Qing Dynasties, and put forward the following important points:
First, the gods of the folk religions in the Ming and Qing Dynasties, through the integration of means, reformed and utilized the gods of various religions (mainly Confucianism, Buddhism and Taoism), established a huge and inclusive divine pedigree to achieve the ultimate goal of "the unification of the thousands of Religions", and the ultimate goal of the Datong, a harmonious and equal "Pantheon", which foreshadowed the strict level of the real world. The disgust and negation of the bureaucratic regime also provided a safe and warm spiritual home and home to the masses in order to attract more people to teach. The establishment of the belief system of the gods not only enhanced the affirmation and recognition of the blessing ability of the gods and Buddhas, but also stimulated the faith and self-discipline of the believers. The existence and supervision of Buddhas have increased the deterrence and moral binding force of the vast majority of the believers, setting up the religious and moral judgment institutions and their criteria for each believer's behavior and deeds.
Second, the myth thought of "the old mother without birth" as the supreme creator God clearly embodies the religious ideas and times features of the folk religions of the Ming and Qing Dynasties, which contains all the religious ideas and the characteristics of the times. Therefore, this myth has a wide and far-reaching influence in the Chinese Society; at the same time, the "Godmaster God" of many religious sects of the Ming and Qing Dynasties. The myth of "transformation" is not only the confusing of the religious consciousness of strengthening the sect's sanctity, but also the decline of the political "subconscious", which seeks the space of social existence and power to share and the tension between the power system and the regime. The creation myth and the establishment of the mythology of the religious creator only provide the theoretical premise for the thought and behavior of the salvation. On the basis of the religious basis of putting it into reality, the implementation of this kind of thought and behavior has a reliable guarantee. From mythology to "deification", it shows the gradual maturity and completion of the religious ideology of the folk religions of the Ming and Qing Dynasties, and the great increase of the rational components in the Ming and Qing Dynasties is also the increasing level of the religious consciousness of the various sects of the folk religions of the Ming and Qing Dynasties. A marked sign.
Third, the salvation (World) thought of the folk religions in the Ming and Qing Dynasties is the "salvation" theory characterized by the mutual connection and mutual unity of self salvation and salvation, the degree of human being and the degree of God, especially the "law ship" and "the meeting" as the "tool" for the salvation of the world. The "subconscious" in the kind of mind was fully stimulated in the face of the advent of the social crisis and the suffering of the reality. It was put into action by the "Redemption" concept accepted and circulated by many folk religious sects, which showed the distinctive ideological features and strong sense of the "salvation" concept of the folk religions of the Ming and Qing Dynasties. In the religious salvation movement, the double meaning of "individual" and "the people" in the religious salvation movement overthrew Webb's argument that Chinese religion was characterized by "absence of prophecy", and the prophecy prophecy was the core of the religious movement, and it was in Ming Qingmin. The four important roles played by religious religious salvation movement have corrected the wrong understanding of "the idea that China has not developed redemption, especially the concept of all redemption", and also confirmed that Yang Qing X's religious sect of China (including the various sects of the folk religions of Ming and Qing Dynasties) "has been converted to personal salvation through conversion, and has been adopted. The idea of salvation through universal salvation.
Fourth, in the period of the Ming and Qing Dynasties, in the face of the traditional thought formed by the "three religions one", in addition to the influence of Confucian loyalty and filial piety ethics, the thought of reward in his loyalty and filial ethics came from the view of the Buddhism, and on the basis of inheriting the thought of the Buddhist grace. For example, the "four returns to grace" were developed as "the" "four". At the same time, the first place was put in the secondary status of the "world" and the "Royal", reflecting the distinctive times characteristics of the ethics of loyalty and filial piety of the folk religions of the Ming and Qing Dynasties. From the founding of the Supreme Master God "the old mother without birth" to the worship of many female gods, it reflected the "rebirth" of the folk religions of the Ming and Qing Dynasties to the Tao (family). The inheritance and development of traditional ethics. At the same time, the emergence of many female teachers and women, especially their special care for women's physical pain, and the redemption of high spirits to the real world, shows the innovation and Transcendence of the folk religious ethics.
【学位授予单位】：陕西师范大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：B929

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