《世說新語》在晚明時期（嘉靖至清初）造成空前之盛況，受到士人相當的重視與喜愛。就目前所知而言，單是《世說新語》原作的刻本，便至少有十八種。而《世說新語》之續作、仿作（世說體著作），更高達三十餘部之多；其中《世說新語補》一書，又有九種以上不同的版本。此外，嘗對《世說新語》原作、續作、仿作進行注釋、評點者，亦有十三家左右。至於為其撰作序、跋的文人，更是不勝枚舉、無從計數，甚至有一人撰作兩篇者。如此之盛況，乃歷代所絕無僅有。由此可知，《世說新語》在晚明確實扮演著相當重要的角色。　　 所謂季世，大抵均有若干類似之時代現象與特質。惟魏晉與晚明二者，實有更多相通之處。晚明文人便已自覺此點，如王宇〈清紀序〉論季世，即獨舉漢末魏晉與晚明對映。而晚明世說體著作乃至清言小品之蔚盛，更證明魏晉與晚明之關聯。因此，若以《世說新語》與魏晉時期的部分特質，觀照晚明之文學、思想、文化等現象，當不無所得。則晚明世說體著作，實頗值得吾人注意。 然而，現今對晚明時期的探討，不論是文學理論或士人風氣，皆鮮少觸及晚明世說體著作。晚明性靈思潮之興起，固與王陽明心學（王學泰州學派）之啟發及前、後七子擬古風氣之刺激有關，然其為何以此種面貌呈現？晚明文人為何以率真任性為處世準則？他們心中的理想人物典型又是哪些？而「清言」作品何以大盛於晚明？凡此問題，皆可自晚明世說體著作獲得啟發。事實上，晚明時期大量世說體著作的出現，即意味著《世說新語》與魏晉名士對當日文人而言，確實有特殊之意義。魏晉對晚明的影響，不僅是在文學審美興趣方面，士人思想風尚方面的影響，恐怕才是更為重大的。 在研究方向上，本文著重於魏晉與晚明彼此關係之探討，透過《世說新語》與晚明世說體著作的對照、比較，呈顯出晚明世說體著作的特色，並進一步反映出晚明時期之士人風尚與文學興趣。本文第二章探討晚明世說體著作之興起背景與原因；第三章分析晚明世說體著作之形式體制；第四章則自德行、言語、政事、文學、聰慧、賢媛等向度，論述晚明思想風尚及文學現象。希冀藉由對晚明世說體著作的研究，能發掘出其於晚明文學、思想、文化史中的意義與價值，並進而對整個晚明學術思潮、士人風尚及文學理論，有更為深刻的了解與掌握。 第一章　緒言 1 第二章 晚明世說體著作之興起 7 第一節 魏晉風流之企羨 7 第二節 短文小說之好尚 10 第三節 知名文士之推動 12 第三章 晚明世說體著作之體制 17 第一節 門類篇目 20 第二節 注文、小序、按語 27 第四章 晚明世說體著作之內容 47 第一節 德行 48 一、道德教化之編撰理念 54 二、細大不捐之選材標準 58 第二節 言語 68 一、清 71 （一）清之內涵 72 1、清與汙濁 72 2、清與雅俗 76 3、清與玄虛 81 4、清與風流 83 （二）晚明之清 88 1、名士風流之清 92 2、山林隱逸之清 97 （三）晚明世說體著作與晚明清言之關係 100 1、清言名義 101 2、清言形式 102 二、韻 112 （一）以疵為美 115 （二）多情率真 119 （三）任達放誕 123 （四）嗜酒耽色 127 第三節 政事 135 一、廣任才智之士 138 二、措意民生經濟 148 三、加強國防邊政 158 第四節 文學 160 一、文學詞章 162 （一）詞義兼備、文質彬彬 162 （二）文發於意見、詩本乎性情 164 （三）嚮慕魏晉詩文風韻 167 （四）推尊白居易、蘇軾 169 二、玄學佛理 172 三、博學多識 179 第五節 智慧 185 一、智 185 二、慧 196 第六節 賢媛 202 第五章 結語 213 參考書目 225 / During the Late Ming, the New Account of Tales of the World (Shih-shuo hsin yu) reached unprecedented heights in popularity; it was held in highest esteem by the era's scholars. Based on what we know now, there were at least 18 versions of the original printed edition of New Account of Tales of the World . Supplements and imitations of it numbered more than 30; among them, Addendum to New Account of Tales of the World had more than 9 different editions. Further, in comparisons of the original, supplements, and imitations, we find there are about 13 commentators and annotators. The number of scholars who wrote prefaces and colophons is too great to cite; in fact there was even one who wrote two. Such a profusion of interest was rare in the history of Chinese literature and it is because of this fact we can see what an important role New Account of Tales of the World played in the Late Ming. This paper focuses on a study of the interrelation between the Wei Chin period and the Late Ming. By comparing and contrasting New Account of Tales of the World with the Late Ming Shih-shuo form, unique characteristics of the latter are revealed as well as the tastes and literary interests of Late Ming scholars. Chapter 2 explores the background and causes for the rise in the Late Ming Shih-shuo form. Chapter 3 analyzes the structure and style of Late Ming Shih-shuo form. Chapter 4 discusses Late Ming trends in thought and literary imagery from several points of view: moral conduct, language, politics, literature, etc. Through this research, the author hopes to flesh out the significance and value of Late Ming Shih-shuo form on the literature, thought, and culture of that era and also gain a deeper understanding of Late Ming academic trends, scholar's proclivities, and literary theory. Chapter One: Introduction p. 1 Chapter Two: The Rise of Late Ming Shih-shuo Form p. 7 Part One: Admiration of the Wei Chin Style p. 7 Part Two: Affection for Short Stories p. 10 Part Three: Promotion by Famous Scholars p. 12 Chapter Three: The Structure of the Late Ming Shih-shuo Form p. 17 Part One: Categories of Titles p. 20 Part Two: Annotations, "Little" Prefaces, and Editorial Comments p.27 Chapter Four: Content of the Late Ming Shih-shuo Form p. 47 Part One: Moral Conduct p. 48 Section One: Theory of Compositions of Ethical Instruction p. 54 Section Two: The "Nothing Too Large or Small" Standard of Selecting Material p. 58 Part Two: Language p. 68 Section One: Purity p. 71 a. The Meaning of Purity p. 72 1. The Pure and The Polluted p. 72 2. The Pure and The Refined and Vulgar p. 76 3. The Pure and The Mysterious p. 81 4. The Pure and Matters of Style p. 83 b. The Late Ming's "Purity" p. 88 1. The Purity of the Rich and Famous p. 92 2. The Purity of the Recluse p. 97 c. The Relationship Between the Late Ming Shih-shuo Form and the Pure Language of the Er p. 100 1. The Meaning of Pure Language p. 101 2. The Form of Pure Language p. 102 Section Two: Deportment p. 112 a. The Flawed As Beautiful p. 115 b. Great Emotion and Candor p. 119 c. Unrestrained and Rash p. 123 d. Indulgence in Wine and Women p. 127 Part Three: Political Matters p. 135 Section One: Broad Employment of Men of Intelligence p. 138 Section Two: Attentitiveness to the National Economy p. 148 Section Three: Strengthen National Defense in Border Adminstrations p. 158 Part Four: Literature p. 160 Section One: Literary Works p. 162 a. If the Words and Meaning are In Accord, the Literature's Quality Will Be Elegant p. 162 b. Prose Comes From Ideas, Poetry From Disposition p. 164 c. Admiration of Wei Chin Literature's Charms p.167 d. Promotion of Pai Chu-yi and Su Shih p. 169 Section Two: Metaphysics and Buddhism p. 172 Section Three: Erudition p. 179 Part Five: Perfect Wisdom p. 185 Section One: Knowledge p. 185 Section Two: Intelligence p. 196 Part Six: Talented Women p. 202 Chapter Five: Conclusion p. 213 Bibliography p.225

當人觸對外境時，必然攝取境相，但由於所取的境相可能有局部性或片面性，致使認識未能完全掌握真相，而有以偏概全，以末為本，以是為非的見解。「見」是知見、見解的意思。「見」能引導言行。修學佛法必先建立正知正見，才能進入佛法大海中尋寶。本論文的主要目的是探討如何可得到「見清淨」？ 由於中文佛學界在「見清淨」方面的研究不多。對如何依序從修習戒清淨、心清淨達到見清淨的探討，以及如何如實觀見五蘊的具體實修方法也很缺乏。而南傳佛教在這方面論述的比較具體實用，所以本研究是以《清淨道論》為文本。對其中「名相」或「義理」方面有疑惑之處，嘗試與文本對話，以便更理解經典所展現的內容。有時藉由祖師大德或現今的禪師們實修的體驗，如此可較為深化對經論的理解，確實掌握經文的要義，使得辨析議題的結果，更為具體實用。而本論文僅聚焦在五蘊的色及名（受、想、行、識）之觀照上。 論文所探討的內容共分為八章。第一章：＜緒論＞。陳述撰寫本論文的問題意識、研究動機與目的、文獻依據、研究方法與範圍；前人的研究概況與本論文的研究價值及整篇論文的組織架構；第二章：＜見清淨思想的背景＞。討論內觀修行的起源及三學、七清淨與十六觀智的關係；止觀的差別及觀禪者的條件。第三章：＜色業處與名業處的基本理論＞。主要研討二十八種色法、色法產生的原因以及色法的三種密集、六處門色法及色法轉起的次第等色業處以及心所法、心法、辨識六門心路歷程及四種名法密集等名業處。第四章：＜見清淨的觀色法＞。研討以簡易法、四界差別、五蘊、十二處及十八界切入觀色法的實務。第五章：＜見清淨的觀名法＞。探討覺知名法的方法，以及簡易、四界、五蘊、十二處及十八界觀名法的實務。第六章＜見清淨的觀無我＞是從無我論與緣起論兩個觀點加以討論的。第七章＜見清淨的實務＞是就與禪定的關聯性、如何推動解脫道及生活上的運用等三個面向加以論述的。第八章＜結論與省思＞是總結本論文所探討的內容，並提出後續可再進行的研究方向建議。 研讀經論必須不離開經論本義，進行經論的詮釋及實踐佛法。佛法本來就是與生命相結合的。讓佛法浸潤身心、轉化及淨化生命，這是本論文的真正目的。 / With our five physical sense organs, including the faculties of eye, ear, nose, tongue and body, we experience the external world of visible form, sound, odour, taste, and tangible objects, which represent, rather than the whole world, only some facets of the world. In other words, what we experience, physically or mentally, is just partially true. To fully realize and practice the ultimate truth, the study of Purification of View (ditthivisuddhi) is undoubtedly a great significance. This research, based on The Path of Purification (visuddhimagga) written by Bhadantacariya Buddhaghosa in the fifth century, investigates the text of Purification of View and focuses on a thorough analysis of the ultimate materiality and mentality in the hope of grasping an in-depth insight into the Buddha’s teaching and conducive to the realization of Nirvana. The five aggregates include materiality, viz. the aggregate of matter (rupakkhandha), and mentality, namely, the aggregates of sensation (vedanakkhandha), perception (sabbakkhandha), volitional activities (savkharakkhandha), and consciousness (vibbanakkhandha). There are eight chapters in the thesis: the introduction, the background of the research on Purification of View, the basic theory of matter formation (rupakammatthana) and mental formation (namakammatthana), knowing and seeing of materiality, mentality, and no-self (anatta), the practice of Purification of View, and the conclusion. The aim of this thesis, above all, is to examines the teaching and training of Purification of View. This insightful knowledge is directly experienced by a practitioner manifests itself in the ultimate materiality and mentality, where there is no being or self to claim its own existence.