On the Marxist Study of Religion in China

Since reform and opening up, the study of religion has been marked by a dazzling diversity. In this vast cultural arena, thought is active and discussion proliferates; regardless of profession or status, as long as one does not violate the law, one may speak and write and express one’s views. I take a positive attitude toward this free and lively academic atmosphere. The topic of this paper of mine is purely my personal view.

改革开放以来，在宗教的研究上，可以说是异彩缤纷。在莫大的文化广场上，思想活跃，议论横生，不论哪个行业，不论什么身份，只要不触犯国法，都可以发言作文，抒发己见。这种自由生动的学术气氛，我持积极态度。我的这个论文题目，就纯是个人的见解。

As far as the nature of the Institute for World Religions is concerned, its academic research is, of course, guided by Marxism; interpretations of Marxism are not all the same at present, and what I discuss here is limited to my personal opinion, which I set forth to facilitate mutual exchange.

就世界宗教研究所的性质言，它的学术研究，当然是以马克思主义为指导的；现下对马克思主义的诠释不尽相同，我这里所谈的，也只限于我的个人私见，一并讲出来，以助互相交流吧。

I

一

Everyone knows that the Institute for World Religions was established on the proposal of Mao Zedong. His comments proposing the establishment of this institute generally touched on three issues: first, the world’s three major religions influence a vast population, yet we lack relevant knowledge; second, because we lack knowledge and, even more, lack Marxist research, in the field of religious studies we rarely see articles written from the perspective of historical materialism; third, “without criticizing theology, one cannot write a good history of philosophy, nor a good history of literature, nor a good world history.”

大家都知道，世界宗教研究所是根据毛泽东的提议建立的。他提议建立这个研究所的批语，大体涉及三个方面的问题：一，世界三大宗教影响着广大人口，而我们却没有相关的知识；二，由于没有知识，更缺乏马克思主义研究，所以在宗教学术领域，很少看到用历史唯物主义观点写的文章；三，“不批判神学，就不能写好哲学史，也不能写好文学史或世界史”。

In my personal view, the three points Mao Zedong raised here provided the basic framework for our country’s religious studies, and our country’s systematic Marxist study of religion should be dated from this point. However, not long afterward, an ultra-“Left” [1]1 The term “ultra-‘Left’” here refers to the radical political line and practices, particularly during the Cultural Revolution (1966–1976), that deviated from what the author considers a correct Marxist approach, often characterized by dogmatism and excessive political struggle. nationwide tide swept through every field, and the cause of religious studies did not escape disaster. To a large extent, Mao Zedong’s comments on religious studies were misread as instructions to criticize religion. The full implementation of Mao Zedong’s comments actually came only after the restoration of order from chaos and reform and opening up, starting simultaneously with the overall historical development of our country.

我个人认为，毛泽东提出的这三方面意见，给出了我国宗教研究的基本思路，我国对宗教作系统的马克思主义研究，也应该从这里算起。不过不久就是极“左”的全国性泛滥，冲击了各行各业，宗教研究事业也未免于难。在很大程度上，毛泽东关于宗教研究的批语，被误读成批判宗教的指示。真正把毛泽东的批语全面落实下来，是在拨乱反正、改革开放以后，与我们国家的整个历史发展是同时起步的。

II

二

The establishment of the Institute for World Religions should be regarded as a major event for the entire academic world; it was unprecedented in Chinese history and extremely rare overseas. This shows that Mao Zedong did not simply treat the study of religion as a temporary political need, but had the intention of broadening the horizons of the Chinese people, making it necessary to treat religion as an independent discipline requiring ongoing attention and research. Thus, he opposed both treating religion as a sacred and untouchable realm of faith and blindly regarding religion as an object for crude and arbitrary criticism. What he emphasized was, first, gaining an understanding of religion, and at the same time subjecting it to Marxist study. Without corresponding knowledge, one has no right to speak; without the guidance of Marxism, the knowledge obtained is difficult to explain in a way that seeks truth from facts.

成立世界宗教研究所应该是整个学术界的大事，在中国历史上是空前的，在海外也非常的稀少。这说明，毛泽东并不简单地把宗教研究当作一时的政治需要，而是具有开拓国人视野，必须把宗教作为一门独立学科进行经常性关切和研究的意向。所以，他既反对把宗教仅仅当作神圣的不可触动的信仰领域，也反对盲目地把宗教看作可以随意粗暴批判的对象，他所强调的，首先是对宗教要有所认识，同时给以马克思主义的研究。没有相应的知识，就没有发言权；没有马克思主义的指导，所得的知识就很难得到实事求是的解释。

In his comments, Mao Zedong took Ren Jiyu’s articles on Buddhism as a model for studying religion from a Marxist perspective; and the preparatory work for the Institute for World Religions and the overall layout of its academic research were also undertaken by a group of scholars led primarily by Ren Jiyu. Ren Jiyu was the first director of the Institute for World Religions.

在批语中，毛泽东把任继愈谈佛学的文章，当作用马克思主义观点研究宗教的一个榜样；而世界宗教研究所的筹办事项和学术研究的整体布局，也是由任继愈为主的一批学者承担起来的。任继愈是世界宗教研究所的首任所长。

So which of Ren Jiyu’s Buddhist studies articles drew such affirmation from Mao Zedong? In 1963, Sanlian Bookstore published his *Collected Essays on Chinese Buddhist Thought from the Han to Tang Dynasties*, which included seven papers written by the author from 1955 to 1962. The content mainly commented on the sectarian philosophies of the Sui and Tang dynasties, including the Tiantai, Dharmalakṣaṇa, Huayan, and Chan schools, as well as a general essay, “The Spread and Development of Buddhist Philosophical Thought in China during the Han-Tang Period,” and his co-authored piece with Tang Yongtong, “The Political Role of Buddhist ‘Prajñā’ and ‘Nirvāṇa’ Doctrines during the Southern Dynasties, Jin and Song Periods.” The articles by Ren Jiyu that Mao Zedong could have seen at that time were roughly within this scope.

那么，是任继愈的哪些佛学文章引起毛泽东的如此肯定？1963年，三联书店出版了他的《汉唐中国佛教思想论集》，其中共收作者从1955年到1962年的七篇论文，内容主要是评论隋唐的宗派哲学，包括天台宗、法相宗、华严宗、禅宗，还有总论性的《汉唐时期佛教哲学思想在中国的传播和发展》以及他与汤用彤先生合写的《南朝晋宋间佛教“般若”“涅槃”学说的政治作用》等，当时毛泽东可以看到的任继愈的文章，大约就在这个范围。

Looking at these articles as a whole, we can see that Ren Jiyu’s research methods indeed had some distinctive features compared with those of the past and his contemporaries. These features can be summarized in two points:

通观这些文章，我们可以看到任继愈在研究方法上确有与以往及其同代人的一些不同特点。这些特点可以归纳为两点：

First, he examined religious phenomena and religious philosophy from the perspective that social being determines social consciousness and the economic base determines the superstructure. The papers argued that “the 18th-century French Enlightenment thinkers very simply affirmed that ‘religion arose from the encounter of a fool and a swindler,’” without pointing out the social roots of religion, which was the fundamental defect of old materialism.

第一，从社会存在决定社会意识、经济基础决定上层建筑的视角考察宗教现象和宗教哲学。论文认为，“18世纪法国的启蒙运动者非常简单地肯定说，‘宗教是由于傻子和骗子相遇产生的’”，而没有指出宗教产生的社会根源，这是旧唯物论的根本性缺陷。

The postscript of the papers quoted Marx: “Religious suffering is at the same time the expression of real suffering and a protest against real suffering.” “The abolition of religion as the illusory happiness of the people is the demand for their real happiness.” The “real” that Marx repeatedly discusses here refers to the unreasonable social system—the relations of production, the economic base; to thoroughly liberate the people from religious suffering and transform illusory happiness into actual happiness, one cannot stop at ideological criticism and theoretical explanation (education), but must transform the unreasonable real society and create objective conditions for human (rather than divine) survival and development. We know that such conditions can only be realized in communist society. This is also the key to Marx’s transcendence of Feuerbach’s view of religion.

论文《后记》引马克思的话说，“宗教的苦难即是现实苦难的表现，又是对这种现实苦难的抗议”。“废除作为人民幻想的幸福的宗教，也就是要求实现人民的现实的幸福”。马克思这里反复讲的“现实”，指的是不合理的社会制度——生产关系，经济基础；要想彻底地把人民从宗教的苦难中解放出来，将幻想的幸福转变成实际的幸福，那就不能停留在思想的批判和理论的说明（教育）上，而必须变革不合理的现实社会，创造出符合人性（而不是神性）的生存和发展的客观条件。我们知道，这样的条件只有在共产主义社会才能实现。这也是马克思超越费尔巴哈宗教观的关键所在。

The development of society has objective laws, and its stages cannot be skipped. Attempting to bypass the actual transformation of social reality and use administrative orders to solve ideological and faith issues in isolation is anti-Marxist. Thus, how to correctly handle religious issues became a major课题 [2]2 The Chinese term “课题” (kètí) means a research topic, subject, or task, but in this context it carries the weight of a major theoretical and practical problem to be addressed. of the movement for scientific socialism.

社会的发展是有客观规律的，它的阶段性不可超越，企图绕开对社会现实的实际变革，而用行政命令的手段去孤立地解决思想信仰问题，是反马克思主义的。于是，如何正确处理宗教问题，也就成了科学社会主义运动的一大课题。

Another important principle of scientific socialism is the belief that the people liberate themselves; one must not do what others should do for them, still less allow religious struggle to replace or divert the main direction of the socialist movement. Engels opposed the Blanquist program of abolishing religion; Mao Zedong advocated that the Bodhisattvas set up by the masses should be cast aside by the masses’ own hands—both express this idea, and both can be deduced from the basic principle that the economic base determines the superstructure.

科学社会主义的另一个重要原则，是相信人民群众自己解放自己，不容越俎代庖，更不容许用宗教斗争，取代或转移社会主义运动的大方向。恩格斯反对布朗基主义取缔宗教的纲领，毛泽东主张由群众立起来的菩萨要由群众自己的双手去丢开，都是这个意思，也都可以从经济基础决定上层建筑的基本原理中推论出来。

Second, Marxism never denies the active subjective role of the spiritual world on the material world, nor the positive influence of social consciousness on social being, especially at critical moments in revolution and construction. Only correct thought can correctly understand the world, formulate correct guidelines and policies, and ensure correct guidance for practice. Marxist political parties have always attached importance to ideological construction and ideological struggle; this is the fundamental reason. Liu Shaoqi wrote *Why People Make Mistakes*, and Mao Zedong wrote *Where Do Correct Ideas Come From?* Their opposition to idealism and metaphysics (mechanism) had the same intention as their opposition to book worship and dogmatism: to ensure the consistency of our subjective understanding with objective reality, without departing from the ever-changing and extremely complex objective reality, and without departing from the broadest masses of the people, whose material and spiritual needs are not all the same. Therefore, the inability to accept “theology” and its influence involves not only responsibility to the people but also facing reality squarely and ensuring correct thinking and correct practice.

第二，马克思主义从来不否认精神世界对于物质世界的主体能动作用，社会意识对于社会存在的积极影响，尤其是在革命和建设的关键时刻。因为只有正确的思想，才能正确地认识世界，制定出正确的方针路线，保证对实践的正确指导。马克思主义政党历来重视思想建设、思想斗争，这是根本原因。刘少奇写过《人为什么犯错误》，毛泽东写过《人的正确思想是从哪里来的》，他们反对唯心论和形而上学（机械论），同反对本本主义、教条主义的用意是一样的：那就是保证我们的主观认识同客观实际的一致，而不脱离不断变化着的，关系异常复杂的客观实际，不脱离最广大的，物质需要和精神需要不尽相同的人民群众。因此，不能接受“神学”及其影响，不但有对人民群众负责的一面，也有正视现实，保证正确思维，正确实践的一面。

Mao Zedong admired Lu Xun. Lu Xun had a famous saying: “Intimidation and abuse are not combat.” Even with regard to theology, Mao Zedong neither approved of administrative intervention nor would he approve of intimidating and abusive language. He expressed this clearly in *On New Democracy*, as well as in “Talks with Tibetan Personages” and “On the Correct Handling of Contradictions among the People.” What he called “criticism” was used in the Marxist sense, referring to theoretical analysis and historical evaluation that seek truth from facts, carrying the meaning of sublation, and not the “big criticism” [3]3 “Big criticism” (大批判) refers to the mass criticism campaigns during the Cultural Revolution, which involved public denunciations and attacks on individuals or ideas deemed politically incorrect, often without due process or reasoned argument. of the “Cultural Revolution” period, with its beatings with sticks, pinning labels, and raising issues to the level of principle.

毛泽东是赞赏鲁迅的。鲁迅有句名言“恐吓与辱骂不是战斗”。即使对于神学，毛泽东既不赞成采取行政干预的手段，也不会赞同恐吓与辱骂的言辞。他在《新民主主义论》以及《同藏族人士的谈话》和《关于正确处理人民内部矛盾的问题》等文中都有明确地表达。他所谓的批判，是在马克思主义意义上用的，指的是实事求是地理论分析和历史主义的评价，具有扬弃的含义，而不是“文革”期间的大批判，打棍子、扣帽子，上纲上线。

Another feature of Ren Jiyu’s Buddhist studies papers is that they contain this kind of critical element: first, they possess sufficient and reliable materials to ensure a solid basis for argumentation; then, they conduct focused theoretical analysis of representative parts, offering epistemological and methodological evaluations; at the same time, they explore the social and cultural background in which this trend of thought took shape, pointing out its social role and historical status. Therefore, his papers are well-founded and substantive, providing not only knowledge but also inspiration in methods of thinking.

任继愈的佛学论文的另一特点，就具有这种批判的成分：首先是占有足够的可靠的资料，保证立论的根据充分；而后对其有代表性部分，作重点地理论分析，给以认识论和方法论的评价；同时探讨这一思潮得以形成的社会和文化背景，指出其社会作用和历史地位。因此，他的论文言之有据，言之有物，不但给人以知识，也给人以思维方法上的启示。

These essays, particularly from the perspectives of epistemology and methodology, reveal the rich content and basic shortcomings of Buddhist philosophy. A unified Chinese Buddhism, with each school of philosophy having its own characteristics, demonstrates the complexity of human cognition and the multiple possibilities leading to error. Today’s researchers should draw necessary intellectual experience and lessons from this heritage to aid correct thinking and reduce mistakes. I believe the analytical focus of the essays lies precisely here: they point out both the idealist aspect of Buddhist philosophy divorced from reality and its speculative dialectical aspect. From these essays, we younger scholars of that time came to realize that Buddhist philosophy records the immense hardships our forebears endured on the path of understanding the world and exploring correct thinking. The heritage provided by Buddhist literature is indeed not insignificant and is worthy of serious study and summation. I personally have followed this path, and my contemporaries may have done the same.

这些论文特别从认识论和方法论的视角，揭示出佛教哲学蕴涵着丰富的内容及其基本缺憾。统一的中国佛教，各派哲学却各有特色，表明人的认识的复杂性，和导致谬误的多种可能性，我们今天的研究者，应该从这些遗产中吸取必要的思维经验和教训，以助我们今天正确思维而少犯错误，我认为论文分析的要点就在于此：它们既指出佛教哲学脱离现实的唯心主义一面，又论述了佛教哲学具备思辨的辩证法的一面。由这些论文中，使我们当时年轻的一代学子，认识到佛教哲学记录着我们先辈在认识世界和探索正确思维的道路上，曾经经历过何等的艰辛，而佛教文献向我们提供的遗产，值得认真学习和总结的，确实不在少数。我个人是走这条路的，与我同代的人，可能也是这样情形。

If this is the case with Buddhism, are other religions exceptions? I am ignorant of other religions and dare not speak rashly, but possessing such knowledge and conducting Marxist analysis to benefit social progress, the construction of an advanced culture, and the all-round development of individuals should be consistent.

如果佛教如此，其他宗教是否例外呢？我个人对其他宗教无知，不敢妄说，但应该拥有这些知识，作马克思主义的分析，以利于我们社会的进步、先进文化的建设和个人的全面发展，应该是一致的。

III

三

At present, we still have many veteran comrades who directly participated in the preparatory work for the Institute of World Religions. They understand the situation more concretely and comprehensively than I do. What left a deep impression on me were two proposals by Ren Jiyu when establishing the institute: first, accumulating materials; second, cultivating talent. The reasoning was simple: our study of religion as an independent discipline guided by Marxism started from a blank slate. Without materials and without talent, there was no starting point for research.

现下我们还有许多老同志直接参加了世界宗教研究所的筹办工作，他们了解的情况比我具体而全面。给我印象深刻的是任继愈建所时的两项主张：一是积累资料，二是培养人才。道理很简单：我们把宗教作为一个以马克思主义为指导的独立学科的研究，是一张白纸：没有资料，没有人才，就没有进行研究的起点。

The work of collecting and accumulating materials probably did not cease even during the Cultural Revolution [n]. Therefore, the Institute of World Religions preserved many documents from the country’s major religions that might otherwise have been destroyed, enabling their return to their original owners after the Cultural Revolution. This should be considered a major contribution. At that time, the institute’s reference room was arguably the most distinctive place in the country for maintaining and preserving religious research books and periodicals. There was once a plan to build a domestic information center for religious research. A journal, *World Religious Materials*, was also published, tracking new developments in foreign religions and religious research as far as resources allowed. I gained much knowledge from it. Subsequently, the institute undertook the national project of compiling the *Chinese Buddhist Canon*, and the continuation of the *Canon* is still being edited. The collation and publication of Dunhuang religious documents and Chinese Islamic historical materials have also made considerable contributions.

搜集和积累资料的工作，大约在“文革”期间也没有中断，因此宗教所保存了全国各大宗教可能被毁灭的许多文献，使“文革”后能够物还原主，这应该是一大贡献；当时的资料室，可以说是全国维护和保存有关宗教研究书刊最具特色的地方，曾一度设想建设一个国内宗教研究的信息中心。还办了个《世界宗教资料》的刊物，力所能及地追踪国外宗教和宗教研究的新动态，我就从中获取过许多知识。而后，宗教所承担起编纂《中华大藏经》的国家项目，续《大藏经》的编辑正在进行中；敦煌宗教文献和中国伊斯兰教史料的整理出版，也有不小贡献。

As for talent cultivation, it can be said to be the most successful undertaking of the Institute of World Religions. The vast majority of current academic leaders in the field of religious studies in China come from the Institute of World Religions system, and most are able to lead in their respective fields with their own achievements. When Peking University began offering religious studies courses and established a religious studies major, the courses were organized and teachers were dispatched by the Institute of World Religions.

至于人才的培养，可以说是宗教研究所做得最为成功的一项事业。当前国内宗教研究领域的学术骨干，绝大多数出自世界宗教研究所系统，而且大都能各领一方，各有建树。北京大学开讲宗教课，成立宗教专业，是宗教所组织的课程，派遣的教师。

In those days, talent cultivation did not have as many channels as today. It was mainly carried out in conjunction with discipline construction, through internal study and discussion for mutual improvement. The institutional structure of the Institute of World Religions has not changed much to this day: one research office constitutes one discipline; each research office undertaking a key project is the implementation of discipline construction. Among these, there were three foundational tasks for the institute’s discipline construction: first, history; second, theory; third, reference works. “History” refers to the historical understanding and study of the corresponding discipline; “theory” refers to the understanding and study of theories related to religion; “reference works” are tools for indexed records and further exploration of religious understanding and research.

当年人才的培养，没有现在这样多的渠道，主要是与学科建设结合并行，通过内部的学习讨论，共同提高。宗教所的机构设置，至今没有太大的变化，一个研究室，就是一门学科；每一个研究室承担一项重点课题，就是学科建设的实施。其中作为全所学科基础建设的有三项，一史，二论，三辞书。“史”指对相应学科的历史地认识和研究；“论”指对宗教相关理论的认识和研究；“辞书”则是对有关宗教认识和研究的索引式记录和进一步探索的工具。

The first research achievement of the Institute of World Religions should be a reference work published in 1981: the *Dictionary of Religion*. This dictionary was later expanded into the *Grand Dictionary of Religion*, published in 1997. In terms of scale and completeness, the latter far surpasses the former. But in terms of significance and influence, the *Dictionary of Religion* is incomparable to any similar reference work. First, it was the product of cooperation between Marxist scholars and scholars from religious circles. Through such cooperation, Marxist scholars learned much subtle knowledge from religious scholars, while religious scholars affirmed the Marxist attitude of seeking truth from facts and its analytical research methods. Second, it announced to the world that Marxism treats religion as a discipline to be seriously studied and researched; simple rejection and crude negation are not our academic style. Third, it gained widespread social recognition and affirmation, including from religious circles, academia, and other sectors needing religious knowledge. I do not know how many times this dictionary was reprinted or how many copies were printed in total, but one can get a rough idea from the enthusiasm with which the Shanghai Lexicographical Publishing House has since repeatedly organized us to compile various religious dictionaries.

宗教所的第一个研究成果，应该是1981年出版的一部辞书：《宗教词典》；这部词典后来扩大成《宗教大辞典》，1997年出版。不论就其规模和完备程度来说，后者远远胜过前者。但就其意义和影响看，《宗教词典》则是任何同类辞书难以比拟的。第一，它是马克思主义学者同宗教界学者共同合作的产物。通过这样的合作，马克思主义学者向宗教界学者学到了许多精微的知识，而宗教界学者则肯定了马克思主义实事求是的研究态度和有分析的研究方法；第二，它向世人公告，马克思主义是把宗教作为一门学科去认真学习，认真研究的，简单的排斥和粗暴的否定，不是我们的学风；第三，它获得了社会的普遍承认和肯定，包括宗教界、学术界和需要宗教知识的其他行业。我不知道，这部辞书再版过多少次，共计印过多少册，不过从此上海辞书出版社就屡屡向我们组织各种宗教词典的积极性上，可以知道个大概。

It later became known that this concise *Dictionary of Religion* was pirated in Taiwan. After cross-strait relations improved, the other side provided some financial compensation. Furthermore, a Buddhist group in Taiwan, when compiling its own *Grand Dictionary* of Buddhism, incorporated almost all the doctrinal entries from our *Dictionary of Religion*, some entries and content even copied verbatim. This shows that even the then-isolated religious circles and academic institutions in Taiwan could not but acknowledge the unique achievements of Marxism in religious studies.

后来知道，这部简明的《宗教词典》，在台湾出了盗版，两岸关系改善之后，对方才给予了若干经济补偿；还有台湾一个佛教团体编纂的佛教《大辞典》，将我们《宗教词典》中收入不多的教义词条，几乎全部纳入其中，有的连条目和内容一字不改。这说明，连当时处于隔离状态的台湾宗教界和学术机构，也不能不承认马克思主义在宗教研究上的独特成果。

Nowadays, compiling reference works is considered the easiest and least academically valuable task, so it is generally not counted in professional title evaluations or research achievement statistics. In fact, everything requires concrete analysis. The 18th-century French materialists were known as the “Encyclopédistes”; who would dare deny the ideological value of Voltaire’s *Philosophical Dictionary*? The issue is not the form of the achievement, but whether it is innovative, has academic merit, and plays a positive role in society.

现下编辑辞书，被认为是最容易也最无学术价值的事，所以在评定职称、统计研究成果上，一般是不被列入其中的。其实，任何事都得具体分析。18世纪法国唯物论就是以“百科全书派”知名；伏尔泰的《哲学辞典》，谁敢否认它的思想价值？问题不在成果的形式，而要看它是否有所创新，有无学术水平，对社会是否起着正面的作用。

The first project to enter the national planning was the *History of Chinese Buddhism*. This work was originally planned for eight volumes, but due to various reasons, only three volumes were published. To this day, many people ask about it, expressing regret that it was not continued. Even these three volumes generated considerable response. Japan is a traditional powerhouse in Buddhist studies, and the work was soon translated there under the title “Definitive Edition” of the *History of Chinese Buddhism*. The translator pointed out that this history has many characteristics, two of which are most prominent: first, it uses historical facts to show that the introduction of Buddhism into China had traditional religious thought and contemporary cultural trends as its background, rather than being an isolated phenomenon; second, it points out that Buddhist scriptures were accepted based on Chinese ideology, so it provides a detailed analysis of the content of major Chinese-translated Buddhist sutras and evaluates them from the perspective of intellectual history. The translator concluded that these characteristics result from adopting the standpoint of historical materialism—but, the translator specifically noted, this historical materialism is not the usual mechanical application.

最早进入国家规划项目的是“中国佛教史”。此书原计划编写八卷，由于多种原因，只出版了三卷，至今还有许多人问起来，对没有继续出下去表示惋惜。即使这三卷，也引起相当的反响。日本是佛教研究的传统大国，很快就以《中国佛教史》“定本”的名义翻译过去。译者指出，此史有许多特点，其中有两点最为突出，一是用史实说明，佛教传入中国是有传统的宗教思想和当时的文化思潮为背景的，而不是孤立发生的现象；二是指出，佛教经典是基于中国人的意识形态而被容纳的，所以对主要汉译佛经的内容作了详细地剖析，并从思想史上给以评价。对这些特点，译者归结为，是采用了唯物史观的立场的结果——但是，这历史唯物论并不是通常那种机械论的运用，译者特别如此说明。

Japanese Buddhist scholars held Ren Jiyu’s academic level in Buddhist studies in high regard. Early on, there was Tsukamoto Zenryū, who was probably the most serious researcher of Ren’s *Collected Essays on Han-Tang Buddhist Thought* and came to China specifically to discuss it with the author. Later came Nakamura Hajime, Kamata Shigeo, and others, who, together with Homma Shōnosuke, president of the *Chūgai Nippō* newspaper, established a long-term platform for Sino-Japanese Buddhist academic exchange. It should be said that this model of Sino-Japanese Buddhist academic exchange was the most successful of all foreign academic exchanges, with very positive influence.

日本的佛教学者，对任继愈的佛学研究学术水平评价很高。在早有冢本善隆，他可能是任著《汉唐佛教思想论集》最认真的研究者，曾特别来华与作者探讨。稍后则有中村元、镰田茂雄等，加上《中外日报》社长本间昭之助，遂搭起了一个中日佛教学术长期交流的平台。应该说，这一模式的中日佛教学术交流，是所有对外学术交流中最为成功的一个，影响也十分积极。

As far as I can tell, what Japanese scholars valued in Ren Jiyu’s academic achievements, besides their admiration for his rigorous academic style, also focused on these two points: grasping the overall developmental thread of Buddhism from a macroscopic perspective on Chinese history and intellectual history, and objectively analyzing Buddhist doctrine from the perspective of thought methods.

就我接触的范围看，日本学者看中任继愈的学术成果，除了对他的严谨的学风表示敬佩外，也主要集中在这两点上，即：从中国历史和思想史的宏观上把握佛教整体的发展线索，以及从思维方法上对佛教教理作客观的分析。

In the discipline construction of religious history, the degree of recognition from academia is probably the greatest. The three world religious histories planned and chief-edited by Ren Jiyu—the *History of Buddhism*, the *History of Islam*, and the *History of Christianity*—were published in a new edition in early 2006; within less than six months, they went into a second printing. They have withstood both academic and market tests. The methods they employ, strictly speaking, are also Marxist, and it is precisely because of the scientific methodology of Marxism that they have achieved sufficient academic standards and gained social recognition. I will take the *History of Buddhism* as an example.

在宗教史的学科建设上，学术界认同的程度可能最大。任继愈策划和总主编的三部世界宗教史：佛教史、伊斯兰教史和基督教史，2006年初出版了新版；不到半年，就又第二次印刷。它们经受了学术上的考验，也经受了市场的考验。它们采用的方法，严格说，也是马克思主义的，而正因为马克思主义的科学方法论，使它们能够达到足够的学术水平，获得社会的承认。我这里以《佛教史》为例。

Shortly after *A History of Buddhism* was published, it was displayed overseas at the Hong Kong Book Fair, and a Taiwanese publishing house bought the Taiwan publication rights for a vertical typeset edition in size-four traditional characters. In its publication notice, there was a passage stating that *A History of Buddhism* “takes the Communist ‘historical materialism’ as its theoretical foundation. Terms such as ‘ruling class,’ ‘uprising,’ and ‘bourgeoisie’ in the text conflict with the current political thought and ideology of our country (referring to the Taiwan authorities); however, this book is an important reference work for the study of Buddhist historiography and is an academic work, not a piece of ideological propaganda. Our press, upholding the principle of ‘respecting academic freedom,’ has retained all the above-listed terms in order to preserve the original academic value of this book.” What is particularly interesting is the publisher’s final statement: “The Communist ‘historical materialism’ has its own particular perspective for observing history, which readers should understand before reading this book.”

《佛教史》出版不久，在香港书展中向海外展示，台湾一家出版社就买去了繁体四号字竖排的台湾出版权。它在出版说明中有这样一段话，《佛教史》“以共产主义之‘历史唯物论’为理论基础。文中‘统治阶级’‘起义’‘资产阶级’等词汇，与我国（指台湾当局）现行政治思想意识形态有所扞格；然此书为研究佛教史学之重要参考书籍，且为学术著作，而非思想意识之宣传品。本社秉持‘尊重学术自由’之原则，上列词汇悉予保留，用以维持此书原有之学术价值”。特别有意思的是出版者最后的一段话：“共产主义者之‘历史唯物论’，对于观察历史有其特殊的角度，固亦读者阅读本书前应有所了解”。

That is to say, a work we wrote with “historical materialism as its theoretical foundation” not only received affirmation from our Taiwanese compatriots in terms of its academic value but, because of that academic value, also sparked their interest in understanding the Communist “historical materialism.” This was somewhat unexpected for us.

就是说，我们用“历史唯物论为理论基础”写的著作，不但得到台湾同胞在学术价值上的肯定，而且因为它的学术价值，还引发他们去了解共产主义者的“历史唯物论”的兴趣。这是有些出乎我们意外的。

In the research and disciplinary development of Marxist religious theory, there have also been foundational achievements; *A General Theory of Religious Studies* is a prominent representative of these, attracting widespread attention both at home and abroad, and it also has a Taiwanese edition.

在马克思主义宗教理论的研究和学科开拓上，也有基础性建树，《宗教学通论》是其中的突出代表，在海内外引起广泛的注意，也有台湾版。

IV

四

I recall that Hu Sheng, former president of the Chinese Academy of Social Sciences, once said something to this effect: upholding Marxist leadership in academia must first be reflected in the academic level of relevant research works. In my life, many books have influenced my worldview; in terms of academic works, Fan Wenlan’s *Modern Chinese History* is the most important. Its historiographical value and its influence in the field of history are, I believe, unshakable; the historical facts it reveals gave me a rational understanding of the social conditions of that time, and the historical logic it highlights strengthened my choice of China’s future and path.

记得中国社会科学院前院长胡绳说过这样的话：在学术上坚持马克思主义领导，首先要体现在相关研究论著的学术水平上。在我的人生路上，影响我的世界观的书很多，就学术著作言，范文澜的《中国近代史》是最重要的一本。它的史学价值以及在史学界的影响，我认为是不可动摇的；它揭示的历史事实，使我对当时社会现状有了理性的认识，而它凸现出来的历史逻辑，则坚定了我对中国前途和道路的选择。

As is well known, Marxism is not a closed system, nor is it a slogan, a label, a string of quotations from the classics, and still less a political cudgel. It welcomes all scientific creations, absorbs all the excellent achievements of human civilization, and continuously develops with changes in time, place, and conditions. Today is an era of cultural pluralism, and Marxist researchers in academia should, as a matter of course, study and absorb the academic achievements of other schools, pay close attention to academic trends, and welcome others’ new academic contributions. These are no longer issues. We oppose blind exclusivism and narrow sectarianism, but we must uphold the independence and creativity of Marxist research. Marxist academic research should not parrot others or slavishly follow others; still less should it be solely profit-driven or pander to trends and curry favor. It should regard independence and creativity as the lifeblood of its scholarship, and thus it is the most academically conscientious and academically self-respecting; academically, it cannot tolerate being number one, and even less can it tolerate servility and sycophancy.

如众所知，马克思主义不是一个封闭的体系，也不是口号，不是标签，不是引经据典，更不是政治棍子。它欢迎一切科学创造，吸取人类文明的一切优秀成果，并随着时间、地点和条件的不同而不断的发展。当今是文化多元化的时代，在学术上的马克思主义研究者，也理所当然地要去学习和吸取其他学派的学术成果，密切关心学术动态，欢迎他人的新的学术贡献。这些，已经不再成为问题。我们反对盲目的排他主义和狭隘的宗派主义，但必须坚持马克思主义研究上的独立性和创造性。马克思主义的学术研究，不应该是人云亦云，对他人亦步亦趋；更不应该唯利是图，趋势媚时。它应该把独立和创造视作自己学术的生命，因而也是最有学术良心和最有学术自尊的；学术上容不得老子第一，更容不得奴性和媚骨。

Ren Jiyu was the initiator of the Chinese Association for Religious Studies and its first chairperson; he was also the initiator of the Chinese Association for Atheism and remains its chairperson to this day. Atheist research and the propaganda and education of atheism were an extremely important component of his Marxist study of religion. He had a highly influential saying: socialism must not only eliminate poverty but also eliminate ignorance. Religious belief is a citizen’s right and must be upheld; the concept of ghosts and gods is ignorance, and people should be freed from it through the path of scientific education. Religion is both historical and contemporary; its objective existence must be seriously regarded and scientifically analyzed. But this must never be treated as an isolated issue, divorced from the laws of social development, the historical trajectory of human civilization, and the comprehensive development of human nature. Regarding China’s history and current situation, what we lack is not ghosts and gods, but science; from a Marxist standpoint, if one discards its atheism, it can hardly be called Marxist religious research.

任继愈是中国宗教学学会的首倡者，也是第一任理事长，他同时也是中国无神论学会的首倡者，至今还是理事长。无神论研究和无神论的宣传教育，是他的马克思主义宗教研究的一个极端重要的组成部分。他有一句影响颇大的话：社会主义不但要脱贫，而且要脱愚。宗教信仰是公民的权利，必须维护；鬼神观念是愚昧，应该通过科学教育的途径从中解脱出来。宗教是历史的，也是现实的，对其客观存在，必须认真地看待，科学的分析；但这决不能脱离社会发展的规律，人类文明的历史轨迹，以及人性的全面发展，把它当成一个孤立问题。就我国的历史和现状言，我们缺乏的不是鬼神，而是科学；就马克思主义的立场言，丢弃它的无神论，就很难称得上马克思主义的宗教研究。

For a considerable period after reform and opening up, atheism was treated as a synonym for ultra-leftism, as if the “Cultural Revolution” [5]5 The Cultural Revolution (1966–1976) was a mass political movement launched by Mao Zedong, intended to purge capitalist and traditional elements from Chinese society, which resulted in widespread social upheaval, persecution of intellectuals, and destruction of cultural and religious sites. was a movement specifically targeting religion or aimed at eliminating religion, with atheism being the chief culprit. Regarding this period of history, those involved are still alive, so there is no need to say much. But the fact that atheism has been burdened with the stigma of ultra-leftism for far too long, while the doctrine of ghosts and gods has flourished to the point of pervading every corner of the cultural market and rising to the level of scientific lecture halls in institutions and schools, becoming a prominent doctrine, still has lingering ill effects to this day. Amid this abnormal cultural atmosphere, some scholars have not ceased their struggle to defend the scientific spirit and oppose superstitious ignorance; Ren Jiyu took on the responsibility of upholding and propagating Marxist atheism.

在改革开放以后的一个相当时期，无神论被当成是极“左”的代称，好像“文革”只是针对宗教、或为消灭宗教而发动的运动，其中无神论则是罪魁祸首。关于这段历史，当事人都在，用不着多说。但因此而让无神论背着极“左”的骂名，走的时间未免太长了，而鬼神论则发达到了遍及到了文化市场的每个角落，高升到了机关学校的科学讲堂，成为一种显学，至今遗患犹在。在这种异常的文化氛围下，一些学者捍卫科学精神，反对愚昧迷信的斗争也没有停止过，任继愈则担负起坚持和宣传马克思主义无神论的责任。

This work also received support from the central authorities; the journal *Science and Atheism* was founded with direct support from the central authorities. In the history of Chinese culture, a periodical named after atheism is probably unique; in the history of the Chinese Communist Party, it is also a first. Even if some people distort the Party’s religious policy to a terrifying degree, no specialized journal for researching and propagating atheism can be found. In this regard, we seem more ultra-left than the ultra-left, but anyone who understands or is willing to understand the actual cultural situation in China in recent years, and who has browsed our journal, will not come to such a conclusion and may even become our comrade. The journal’s purpose is stated in four sentences, printed on the cover of each issue; I will not repeat them here.

这次工作，同样得到了中央的支持，《科学与无神论》这一刊物，就是在中央的直接扶持下创办的。在中国文化史上，以无神论命名的期刊，大约这是独一份；在中国共产党的历史上，也是首创。即使有些人把共产党的宗教政策扭曲到何种恐怖的程度，但也找不到专门研究和宣传无神论的刊物。就此而言，我们似乎比极“左”还极“左”，但只要了解或愿意了解我国近期文化实情的人，翻阅过我们的刊物的人，都不会得出这样的结论，还有可能成为我们的同志。这个刊物的宗旨是四句话，刊登在每期的封面上，这里不讲了。

Admittedly, the journal has encountered some troubles. Some people reported us for being anti-religious and wanting to eliminate religion, so we were investigated. Some wrote letters cursing us, saying that based solely on our views, we were bound for hell; there were even more ingenious ones, saying we had insulted the personality of shamans and witches, classifying them as lower animals, because only lower animals are atheists. We tolerated all of this; we understand the anger some feel toward us, and we also understand why “religious tolerance” does not include atheists. However, in the six years since this journal was launched, we have not encountered a single serious intellectual critique, nor have we seen or heard any policy-based questioning, and we have certainly not experienced any legal disputes. Objectively speaking, the journal’s influence is steadily expanding, the reputation of atheism is continuously rising, and the institutions and groups of scholars cooperating with us are growing. Our external academic contacts are very promising, research work is proceeding according to plan, and the papers we publish and the books we compile are increasingly gaining social recognition. Going into detail would sound like a work report, so I will only express one point here: scientific atheism will also become an independent discipline with great potential in the academic field.

诚然，刊物遇到过一些麻烦。有人上告我们是反宗教的，是要消灭宗教的，所以遭受过调查。有人写信诅咒我们，说仅凭我们的观点，就必定要下地狱；还有更巧妙的，说我们侮辱了神汉巫婆的人格，属于低级动物，因为只有低级动物才是不信神的。我们都容忍了，我们理解一些人对我们的愤怒，也体会到为什么“宗教宽容”中会不包括无神论者。然而，从这个刊物面世六年来，我们没有遇到过一次严肃的思想批评，也没有看到和听到过一次政策性的质疑，更没有经历法律上的纠纷。客观地说，这个刊物的影响是在不断扩大，无神论的声誉在不断上升，与我们合作的机构和学者群，在不断壮大；我们对外的学术联系，很有前途，研究工作也在有计划地进行，我们发表的论文和编写的图书，在日益得到社会的肯定。细说起来像是工作汇报，这里只表达一个意思：科学无神论在学术领域亦将成为一个独立的、可以大有作为的学科。

I know that some of our colleagues do not approve of adopting an atheist perspective in religious research, on the grounds that our research itself already contains atheism, and that advocating atheism at present is not conducive to relations with religious circles at home and abroad. We disagree with this view. Unless religious research completely avoids the core part of religion, that is, theological theory, or endorses the basic concepts of theology, or evades these issues—in other words, unless it leaves the theological part outside the scope of Marxist academic scrutiny—it is completely impossible to avoid discussing theism or atheism. There are many current examples, and there is no shortage of debates abroad; everyone is actually clear about this. The debate over creationism or intelligent design and its anti-evolution stance, often seen in the media, is one recent example; and the scientific and philosophical issues involved in paranormal abilities are also closely related to atheism, yet no theoretical clarification has been made to this day.

我知道我们一些同事，是不赞成在宗教研究中采取无神论观点的，理由是，我们的研究本身就已经包含有无神论；现下讲无神论不利于同国内外宗教界的关系。我们不同意这种观点。宗教研究除非完全不涉及宗教的核心部分，即神学理论部分，或者附和神学的基本观念，或回避这些问题，也就是说，让神学部分离开马克思主义的学术审视范围，否则不谈有神或无神，是完全不可能的，当前的例证很多，在国外的争论也不少，大家其实是清楚的，像媒体上常见的神创论或智能设计论及其反进化论的争论，就是最近的例证之一；而特异功能涉及的科学与哲学问题，也无不与无神论息息相关，至今还没有一个理论的清理。

What is Marxist atheism? I believe it is to take science as the basis, to explore from a philosophical depth the worldview, epistemology, and methodology of religious theology, to explore the fallacies of all doctrines of ghosts and gods and the reasons for those fallacies; and at the same time, to deeply discuss how to correctly understand the world, think correctly, and practice correctly. Atheism is not simply denying gods or not believing in gods; it should also learn and teach people correct methods of thinking, correct outlooks on life and values, and connect with the overall progress of science and society.

什么是马克思主义的无神论？我认为就是以科学为依据，从哲学的深度探究宗教神学的世界观、认识论和方法论，探究一切鬼神论的谬误及其所以谬误的原因；同时深层次地讨论如何正确地认识世界，正确地思维、正确地实践。无神论并不是简单地否认神，不信神，而且应该学习和教人以正确的思维方法，正确的人生观和价值观，与科学和社会的整体进步衔接起来。

V

五

I believe that Marxist academic research must possess independence and creativity. As a research institute of the Chinese Academy of Social Sciences, it is, as the name implies, a scientific research institution, neither a religious organization nor an administrative department. Therefore, our research can neither follow religious concepts, taking whether the religious community is satisfied as the yardstick for measuring the quality of our research, nor can it stop at carrying out the will of certain administrative departments. Our academic research, under the leadership of the Party and guided by Marxism, is responsible to the state and to the people. It can produce results that are consistent with patriotic religious organizations and administrative departments in political direction, yet academically original and able to withstand the test of time. If it were merely an appendage of some group or department, Mao Zedong would not have needed to suggest establishing such a research institute; without creative results, such a research institute would have no reason to exist. Independent thinking and creative research are the lifeblood of any scholarship.

我认为马克思主义的学术研究必须具有独立性和创造性。作为中国社会科学院的一个研究所，顾名思义，是一个科学研究机构，既不是宗教团体，也不是行政管理部门，因此，我们的研究既不能追随宗教理念，把是否让宗教界满意作为衡量我们研究水平的尺度，也不能停止在执行某些行政管理部门的意志上。我们的学术研究，是在党的领导下，以马克思主义为指导，对国家负责，对人民负责的，能够拿出既与爱国宗教团体和行政管理部门在政治方向上一致，而又在学术上独具创见，经得住时间考验的成果来。如果只是某个团体或部门的附属，毛泽东就不必建议成立这样的研究所；如果没有创造性的成果，这样的研究所也没有存在的必要。独立思考，创造性的研究，是任何学术的生命所在。

Independence in research is the prerequisite for academic creation; academic creation is the fruit of research independence. But at present, it is truly not easy to talk about independence in research. Independence in research requires economic independence, political independence, and academic independence.

研究上的独立性，是学术创造的前提；学术创造，是研究独立的果实。但在当前，谈研究上的独立性实在不容易。研究上的独立，需要经济独立、政治独立、学术独立。

Here I will only discuss economic independence. This is a very practical issue. To be so lofty as to not discuss food, clothing, shelter, and supporting a family is not materialism; securing one’s livelihood to pursue scholarship is the norm. Only in cases of national defense, revolution, and special circumstances are there exceptions. Today, if some of our researchers still have to rush about frantically for a decent life and research conditions; if a national-level academic research unit lacks corresponding funding support for many academic conferences, international exchanges, publication of results, and even library materials, and has to find various ways to raise funds on its own, this is unreasonable. A policy called “generating revenue” [6]6 Ren Jiyu (1916–2009) was a prominent Chinese philosopher and historian of religion, known for applying Marxist methodology to the study of Chinese Buddhism and for serving as director of the Institute of World Religions at the Chinese Academy of Social Sciences. and a public opinion called “pushing toward the market” are, in a specific sense, a kind of strangulation of academic research.

我这里只讲经济独立。这是一个非常实际的问题，清高到不谈衣食住行，养家糊口，不是唯物论；安家立命，才能做学问，这是常规。只有卫国、革命和特殊情况是例外。在今天，如果还要我们的一些研究人员，不得不为像样的生活和研究条件而疲于奔命；一个国家级的学术研究单位，有许多学术会议、对外交流、成果出版，甚至图书资料，都没有相应的经费支持，不得不多方设法去自己募集，并不合理。一个叫“创收”的政策，一个叫“推向市场”的舆论，在特定意义上，是对学术研究的一种扼杀。

The Master said: “The gentleman understands what is right; the petty man understands what is profitable.” [7]7 The International Confucian Association (国际儒学联合会) is a Beijing-based academic organization founded in 1994 to promote Confucian studies, closely aligned with official Chinese cultural policy. My words here may be approaching those of a petty man. However, I have not forgotten its positive side. “Poverty stunts ambition” is not an iron law; rather, “poverty without loss of ambition” is more respected. I recall that Ren Jiyu [8]8 The Institute of World Religions (世界宗教研究所) is a research institute under the Chinese Academy of Social Sciences, established in 1964, which has been a leading institution for the Marxist study of religion in China. wrote a short essay arguing that what is called the integration of Marxism with Chinese practice is actually integration with patriotism; the history of the Chinese revolution is written this way, and this was his own experience: Marxism was accepted by China precisely because it could save China. To this day, patriotism remains the bottom line of Marxism. It is this bottom line that enables Marxist researchers to unite with all other patriots, jointly promoting the contention of a hundred schools of thought and academic flourishing. The Marxist study of religious studies in our country has always followed this principle.

子曰：“君子喻于义，小人喻于利。”我这话可能接近小人了。不过我没有忘却它的积极一面。“人穷志短”，不是铁律，倒是“人穷志不穷”，更受尊重。记得任继愈写过一篇短文，认为所谓马克思主义与中国实践相结合，实际上是与爱国主义相结合；中国革命的历史是这样写的，他自己也是这样经历的：马克思主义之所以为中国接受，就是因为它能够救中国。迄今为止，爱国主义依然是马克思主义的底线，正是这条底线，使马克思主义研究者与其他一切爱国人士能够团结在一起，共同推动百家争鸣，学术繁荣。我们宗教学的马克思主义研究，也始终遵循这一原则。

Recently, I saw a gentleman who claims to be Chinese offering advice to the President of the United States, including this remark: “President Reagan became one of the greatest presidents in American history because he buried the communist systems of the Soviet Union and Eastern Europe. Helping China undergo such a change may be the historical mission that God has

最近看到一位自称是中国人的先生向美国总统献策，其中有言：“里根总统因为埋葬了苏联东欧的共产制度而成为美国历史上最伟大的总统之一。帮助中国发生这种变化，也许是上帝给总统先生的历史使命。”为什么要美国总统帮助中国完成这样的“历史使命”？这位先生说：因为这“既符合上帝的公义，也符合美国的国家安全”。如果事先不知道说话人的国籍，很可能把他误解成美国中央情报局的官员；如果他仍然是中国国籍，按照中国人历来的道德标准，那他只能自归于汪精卫一流，尽管我不了解“上帝的公义”是否如此，更不知道上帝是否已经把颠覆他国的“历史使命”赋予了美国总统——不过，顺便指出，这样的“历史使命”似乎并没有完成得像这位中国人那么兴高采烈。最近俄国总统就发话了：“我国并不想参加任何十字军的圣战”；“我们当然不想拥有像在伊拉克那样的民主”。这也算是判断世界政治局势，判断文化多样性局势的一条信息吧。

In short, the older generation of scholars gave us a good start in Marxist research on religion. There are very many topics that can be developed, and some are quite urgent. For the country as a whole, in times of prosperity there are many affairs, but the prospects are bright. We hope that with the development of the national economy and culture, everyone’s research conditions can be further improved, providing the material basis for free exploration and free innovation, while never abandoning the principles of independent thinking and freedom of speech, as well as the dignity of being Chinese. However, this touches on academic style and personal integrity, and has already strayed far from the topic.

总之，马克思主义的宗教研究，老一代学者给我们开了一个好头，可开发的课题非常之多，有些还非常急迫；就整个国家言，盛世事多，但前途似锦。我们期望随着国家经济文化的发展，大家的科研条件能有进一步的改善，具备自由开拓和自由创新的物质基础，同时决不放弃独立思考、言论自主的原则，以及作为国人的尊严。不过这涉及到学风和人格问题，已经离题远了。

Author’s note: This article was originally written to commemorate the 90th birthday of Mr. Ren Jiyu. The so-called “Marxist study” in the title refers precisely to Mr. Ren’s research. This article was once presented as a speech at an academic seminar organized by the International Confucian Association in August 2006, and was subsequently published in the 15th volume of *International Confucian Studies*. By 2007, it was also included in the Marxist *Study of Religious Views* edited by the leadership of the Institute of World Religions, but with deletions that I consider very important. It is now being published again in this journal, with the deleted portions marked in bold type for readers’ reference and identification.

作者附记：此文原是为纪念 任继愈先生90寿辰所作，标题所谓“马克思主义研究”，指的就是任先生的研究，此文曾借国际儒联2006年8月举办的学术研讨会上作过一次发言，之后，刊登在《国际儒学研究》第15辑上。至2007年，由世界宗教研究所领导主编的马克思主义《宗教观研究》也收了进去，但作了我认为很重要的删节，现在再次在本刊上刊登，并将被删节的部分用黑体字标出，供读者辨识参考。

Online editor: Keqing

网编：客卿