| 摘要: | 本論文之目的在藉由馮夢龍所整理後及創作成果：《三言》、《情史》、《墨憨齋三笑》、《掛技兒》及《智囊補》等作品中，有關對僧尼的評論或嘲諷訕笑加以研究，透過馮夢龍對僧尼看法的窗口，去解讀馮氏在這部分所彰顯的意義：包含了馮氏對情欲、縱慾、修行、及佛教教理甚至他個人的「情教」主張；並理解 馮氏在「姦僧淫尼」所描寫的文字表象之後，掌握屬於馮夢龍個人心理的及當時社會實際所呈現的意義。茲將本論各章之大要概述如下： 第一章「緒論」，共分四節。第一節敍述研究動機及目的；第二節前人研究成果概述；第三節說明研究範圍和所使用之文本；第四節說明研究方法與步驟。 第二章「明末時代背景與馮氏生平簡述及思想」共分三節。第一節從明末的時代背景，來看馮氏當時所處的社會現象及文風；第二節論述馮氏的生平、概分成三個時期；第三節陳述馮氏提倡情教的主張及對禁欲思想之抨擊。 第三章「馮氏教化觀和其作品流行銷售」，共分兩節。第一節從教化的觀點分析馮氏的小說教化觀並分析其教化效果未必如預期的原因；第二節從作品流行觀點分析，從社會觀察角度切入明末流行文類和馮氏作品銷售概況 第四章「馮氏作品中姦僧淫尼的可能成因」共分三節。第一節從明末佛教戒律及僧眾來源探討明末佛教現象；第二節敍述僧尼故事從神聖到破戒的轉變現象，並分析東、西方修行者的共同試煉；第三節從僧尼是社會上的代罪羔羊觀點及馮氏以儒家傳統自視心態的觀點分析。 第五章「佛典作品中對淫欲的看法」，共分三節。第一節從傳說是最早傳入中國的《四十二章經》來理解佛陀對淫慾的呵斥有哪些；第二節論述其他佛經對淫慾的看法；第三節論述淫慾為何會障礙修行者求道。 第六章「馮氏作品中對姦僧淫尼的嘲諷」，共分三節。第一節從《情史》、《智囊補》二書中看馮氏對僧尼犯姦淫的描述和評論；第二節從《三言》一書中看馮氏對僧尼犯姦淫的猥褻描述、嘲諷和訕笑；第三節從《墨憨齋三笑》一書看馮氏對僧尼性笑話的戲謔。 第七章「結論」可分成三部分，首先評論馮夢龍在僧尼故事題材上以姦淫模式處理之原因除了傳統儒家自視心態之外，另外逐利目的亦是不可免卻包裹在教化的藉口中；更重要的是此一題材，完全成為其情教思想之唱本。其次檢討本論文之缺失並希望本論文能成為日後學者研究此類題材時，提供一個較整完整的考量。最後則說明個人在本論文中所得到的感動和啟發。 Abstract The purpose of this thesis is to investigate Meng-Long, Fong’s works – San Yang, Ching Shih, Mo Han Chai San Hsaio, Gua Chi Er, and Chih Nang Pu. The researcher detects Fong’s comments on the monks, explains passion, lust, practices, and the principles of Buddhism from Fong’s viewpoints, discovers Fong’s psychological statement and social phenomenon in terms of the erotic monks in his texts. The outline of the present thesis is as follows. This first chapter is divided into four sections. The first section is research motivation and purposes, while the second section is literature review. The third section is the preview of the texts, and the last section includes research mythology and producers. The second chapter, Fong’s Background Introduction and Thoughts at the End of the Ming Dynasty, is divided into three parts. The first part describes the social phenomenon and styles of writing in Fong’s era. The second part states Fong’s life and separates it into three phases. The third part expresses Fong’s points of view in emotionism and his comments on mortification. The third chapter, Fong’s Edification and the Popularization of His Works, is divided into two sections. The first section analyzes Fong’s opinions in education and analyzes the reason why it is ineffective. The second section observes the writing style in the Ming dynasty and the popularization of Fong’s works. The fourth chapter, The Appearance of Erotic Monastics in Fong’s Works, is divided into thee sections. The first section examines the phenomenon of Buddhism in the Ming dynasty. The second section describes the abstinence and the break of it of monastics. It also analyzes the common trials of Easter and Western hermits. The third section discusses Fong’s viewpoints as a traditional Confusionist. The fifth chapter, Lust in Buddhism Works, is divided into three parts. The first part states Buddha’s criticism on lust while the second part discusses lust in Buddhism works. The third part states the reason why lust becomes obstacles for monastics. The sixth chapter, Sarcasm about Erotic Monastics in Fong’s works, is divided into three sections. The first part describes and comments on erotic monks and nuns from Fong’s works, Ching Shih and Chih Nang Pu. The second part describes Fong’s statement on indecent attitudes in the book, San Yang. The third section expresses Fong’s opinions on monk’s nasty jokes on the basis of the book, Mo Han Chai San Hsaio The seventh chapter, which is divided into three parts, is conclusion. It first concludes the reasons why Fong states monastic stories in an obscence way. Besides, it provides the limitation of this thesis for the following researchers. Last but not least, the researcher expresses his own inspiration in this thesis. |
