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本文通過考察吉安青原山寺的歷史來探究宋到清初佛教寺院與地方士人精英的關系演變。 ; 宋元時期,文人碑刻為佛寺帶來聲譽和地位,青原山寺僧通過與上層士大夫精英打交道來獲取文化和政治上的支持。從9 世紀開始,由於禪宗部分宗派的改宗溯源,青原行思和尚最終在宋代官修禪宗史籍中確立正統地位,青原山寺被稱為禪宗「七祖道場」。南宋吉州科舉的興盛和高層士人的崛起催生了吉州的地域認同,青原山在廬陵文化的塑造中成為地方認同的標簽。但是在經濟上,像宋元吉州許多佛寺一樣,青原山寺通過在寺內或寺旁修功德祠的方式與當地富人做生意來獲得捐施。 ; 明代中前期佛教發展走入低潮,洪武皇帝禁止官員與佛寺僧人打交道,以防僧俗勾結。嘉靖時期的毀「淫祠」運動和禁制佛教法令對佛寺造成了災難性的打擊。王學士人和吉安府地方官積極投身開展毀「淫祠」運動,打擊佛寺,清算寺產,青原山寺深受其害。從16 世紀30 年代開始,王學士人在青原山定期舉行講會,變寺院為書院,青原山寺因而被王學講會和儒學祭祀所占領,成為吉安府讀書人求學的精神聖地。 ; 萬曆年間宮廷的崇佛勢力和晚明由政治焦慮而產生的崇佛熱潮波及吉安。在這場佛教復興中,有青原山求學經歷的第三、第四代王學人士熱衷於佛寺的興修。在晚明數十年間,通過科考、學術和姻親組成的吉安上層士大夫家族圈對青原山寺捐修的熱情持續不減。他們將王學會館神祠移至寺外,重修寺院,購買寺田。而嘉靖以來形成的青原山王學講會和精英文化傳統,使得吉安上層士人主導了青原山寺佛教的復興。 ; 清初青原山在地方官和士紳庇護下成為明遺民逃禪之所。三藩之亂以前的清初地方官員創造了比較寬松的政治環境,順治至康熙年間,由前明逃禪官員住持的青原山寺,在省、府、縣三級官員、地方士紳和府縣學生的支持下,贖回大量土地、增建建築規模,免去里甲徭役,收留前朝遺民。青原講會重新恢復,成為全府知識活動的焦點所在。 ; This dissertation examines the relationship between Buddhist monasteries and local literati elites in Jiangxi from Song to early Qing, with focus on a specific monastery: the Qingyuan si . ; Literati inscriptions was a fountain of fame and prestige for Buddhist monasteries in Song-Yuan Ji'an.Thus monks constantly sought for cultural and political support from upper elite officials. Song Jizhou enjoyed unprecedented examination success and produced many high officials, which led to the birth of a territorial identity among the literati. Mount Qingyuan, renowned as a sacred site of the seventh Patriarch of Chan Buddhism--Qingyuan Xingsi( 青原行思), a result of genealogical writing since the 9th century, was constructed into the local identity in this process.The economic base of Qingyuan si, like many others in Song-Yuan Jizhou, however, lied in donations in exchange for a sacrifice hall built in or adjacent to the monastery. ; The first two centuries of Ming was a gloomy time for Buddhism. Founding emperor Hongwu thrust a wedge between monks and officials to prevent conspiracy. The Jiajing period witnessed calamitous strikes to Buddhist monasteries in a movement to demolish 'illicit temples', together with anti-Buddhist edicts issued by the ...