| 摘要: | 馮夢龍所編述的「三言」中，一百二十篇章裡有一百零九篇是與世俗的宗教息息相關，無論是生老病死、食衣住行育樂，總是離不開佛道神靈的因緣果報，其呈現市民生活、思想與情感，具有深刻的社會背景與文化內涵，馮夢龍「三言」宗教故事，將傳統禮教流注情感，柔化教條式的說教，情教思想將浪漫的與現實的馮夢龍交融在一起，於「三言」宗教故事裡客觀展示情欲的複雜情態，卻又隱含抑欲揚情的內涵。 全論文共分為六章：第一章探尋前人研究的成果，藉前人所未及深入之處來做為筆者研究之內容；第二章透過文本分析探究馮夢龍「三言」的宗教故事佛道類別，再以死亡現象及夢境象徵來探尋「三言」的宗教故事果報核心；第三章探究文本的敘事藝術，筆者以中國學者楊義先生的敘事學理論來窺探文本的創作藝術，透過敘事視角、時間及結構的技巧分析來演繹「三言」宗教故事的勸懲教化之用；第四章歸納「三言」宗教故事的人物形象，探析文本人物塑造藝術，於人物類型方面以俗化僧人、弘法道人、宗教神靈及多情鬼魂形象來歸納分析，再由僧道人物及男女對比的設置，來窺探明末崇道抑僧及男尊女卑的社會現實，最後以宗教特有的轉世歷劫來突顯三世應報，以人性試煉刻畫來呈現文化義蘊；第五章論述「三言」宗教故事反映明末社會現實的文化意涵，揭示了明末政治、社會、科舉及宗教的弊端，因此激起作者宣揚情教的理想，而推展真情懺悔得救贖的教化思想，期望能達到作者以情設教的淑世理想，因而輔以因緣果報的善惡有報來體現勸善懲惡；第六章總結馮夢龍的「三言」宗教故事神鬼幽冥，寄寓了褒貶與理想，馮夢龍藉由通俗文學來導愚適俗，也不忘對真情至性的肯定，於宗教篇章融入情教，期望能以情教立論，讚揚忠貞純潔高尚情操，通過小說來勸喻世人、警醒世人，而達勸善懲惡之效。
In Feng Meng Long’s “San Yan”, one hundred and nine chapters are closely bound up the worldly religion. Whether birth, death sickness, old age or food, clothing, housing, traffic, education and amusement or not, they don’t always separate from the causal relationship of Buddhism and Taoism. It not only presents citizens’ lives, thoughts and feelings but also has a profound social background and culture. In the religional stories of Feng Meng Long’s “San Yan”, he puts affection into traditional etiquette, softens religious creed teaching and blends the romance with the reality. In the story of “San Yan”, it impersonally reveals the complexity of the sexual passion, but constrains from the connotation. There are six chapters in the whole thesis. In Chapter One, the author doing the study bases on the part which people of former times didn’t achieve compeletly. Chapter Two is to analy the religious stories, including Buddish and Taoism. Discuss the cause-effect of the stories according to the death and the dream. The author is to go into the art of the anarration in Chapter Three and researches the artstic creations in terms of Yang Yi’s narrative theory, a Chinese scholar. He interprets the stories to exhort and punish people through the viewpoint and time of the narration and the skill of the structure. The author generalizes the characters in “San Yan”. He analyzes the art of the character mold, such as vulgar Buddhist monks, Taoists, religious divines and emotional ghost. He confers that people worship Taoism and restrain and treat females as being inferior to males in the reality of the society in the late Ming Dynasty. Finally, the author shows the cause-effect of the three generations through reincarnation and inexorable doom. Chapter Five reflects the cultrual meanings in the society of late Ming Dynasty and presents the culture by characterization and and reveals the disadvantages of politics, society, examination and religion. Therefore, it arouses the author to preach the ideal of eucation and develop the eucational thoughts of repentance and expiation. It expresses to admonish and punish by Karma. The author sums up the religious stories in Feng Meng Long’s “San Yan” and commends and belittles the ideal. Feng Meng Long teaches fatuous behavior to adapt to vulgar life by popular literature. He also confirms the real emotion and puts education into the religion articles. He hopes it establish a theory with education and praise the loyal, pure and dignity sentiment. Besides, he hopes that it advises and encorages people with the popular fiction and admonishes people and attains the effect of admonishing being good manners and punishing bad manners. |
