青海民族学院学报：社会科学版
青海民族學院學報：社會科學版
청해민족학원학보：사회과학판
Journal of Qinghal Nationalities Institute(Social Sciences)
2007年
2期
20~25
,共null页
居士佛学 佛教复兴 禅理与心学相杂 融通儒释
居士彿學 彿教複興 禪理與心學相雜 融通儒釋
거사불학 불교복흥 선리여심학상잡 융통유석
the Buddhist philosophy of lay Buddhist; the Buddhist rejuvenation ; the complication of Buddhism and xiuxue ;to integrate the Confucianism with the Buddhism
从明代万历初期始，居士佛学兴盛。明中后期士林佛学的表现形式有两种：一种是遁入空门又不甘寂寞的上层僧人与信佛的官僚在都市的结合；另一种是厌世的文化人和劳苦大众同中下层僧侣在山林的结合，而居主导地位的是前者，正是这种结合推动了明后期佛教的复兴。明后期的居士们或念佛参禅，或诵经并潜研佛理，禅净合一的修行法门乃是最常见的修行方法。当时的居士大多当初受过良好的儒学教育，后来由信仰孔孟儒学转而信奉王氏心学，再而皈依了佛教，所以在哲学思想上反映出了禅理与心学相杂，又处处倡言儒释融通的特点。
從明代萬歷初期始，居士彿學興盛。明中後期士林彿學的錶現形式有兩種：一種是遁入空門又不甘寂寞的上層僧人與信彿的官僚在都市的結閤；另一種是厭世的文化人和勞苦大衆同中下層僧侶在山林的結閤，而居主導地位的是前者，正是這種結閤推動瞭明後期彿教的複興。明後期的居士們或唸彿參禪，或誦經併潛研彿理，禪淨閤一的脩行法門迺是最常見的脩行方法。噹時的居士大多噹初受過良好的儒學教育，後來由信仰孔孟儒學轉而信奉王氏心學，再而皈依瞭彿教，所以在哲學思想上反映齣瞭禪理與心學相雜，又處處倡言儒釋融通的特點。
종명대만력초기시，거사불학흥성。명중후기사림불학적표현형식유량충：일충시둔입공문우불감적막적상층승인여신불적관료재도시적결합；령일충시염세적문화인화로고대음동중하층승려재산림적결합，이거주도지위적시전자，정시저충결합추동료명후기불교적복흥。명후기적거사문혹념불삼선，혹송경병잠연불리，선정합일적수행법문내시최상견적수행방법。당시적거사대다당초수과량호적유학교육，후래유신앙공맹유학전이신봉왕씨심학，재이귀의료불교，소이재철학사상상반영출료선리여심학상잡，우처처창언유석융통적특점。
At the beginning of Ming Dynasty, Buddhist philosophy of Lay Buddhist was very prosperous in Mid and late Ming Dynasty,it had twokinds of manifestations： one was Buddhists of upper levels and the officials who belived in Buddhism combined in the city ;the other was some well - educated men who were world - weary and the common people and Buddhists at lower levels combined in the mountain and forest region . It was obvious that the former played a leading role. Because of the combination of the former, they propeled the Buddhism forward in late Ming Dynasty. The very common way for them was the Buddhism united to the research. Most of the lay Buddhists received good Confucianism education. First they believed in Confucianism and then believed in Wang shi Xinxue （心学）. At last they transfered to Buddhism. Therefore, in philosophy thought, it reflected on the complication of Buddhism and Xinxue （ 心学） and proposed the character of circulating the confucianism.
