東晉時時玄風寖盛、佛教東漸，佛法於廣大的士族社會間開始流傳起來，中土士人經由清談、論辯、宣講、交遊、修行等各種形式與場合，開啟了接觸佛法的機緣，在士人於佛法信受的機緣與過程中，「名士」與「僧人」的相交遊是我們所熟悉的，此顯見於各種資料，如《世說新語》是名士言言、生活之集成，不少名僧的記載亦出現其中，《高僧傳》則集結了六朝僧人行事、思想之大成，偶亦雜有名士禮佛之記載。六朝「名士」與「僧人」同時活躍於當時的文化舞臺，此中或即寓示著「名士」與「僧人」之間，恐仍應有一種過渡的士人流品。關於「謝敷」，他在東晉時期並不算赫赫有名的「名士」，亦非僧人之流，而時人卻常稱質「居士」，以他來代表「名士」與「僧人」之間的一種流品，即是本文的嘗試。 關於謝敷的相關資料與研究甚為少見，筆者經由《晉書》與《續晉陽秋》所提示的線索，復蒐索諸如《世說新語》，志怪小說《冥祥記》、佛家文獻《出三藏記集》、《高僧傳》、《廣弘明集》、《觀世音靈驗記》等資料，將歷來少被人注目的東晉居士謝敷，其家世、生平、交遊、信仰特色等作一番整全的考察。冀為當時「居士」一格人物之形象、人品、思想與信仰型態鉤勒出輪廓，並嘗試對居士存在反映於六朝儒佛融通的意義作一番探討。

　　　　　During the Eastern Jin 東晉, discussing philosophy and preaching Buddhism became fashionable among the gentry. The gentry were introduced and converted to Buddhist doctrine by many kinds of occasions and activities, such as hypothetical discourses, debates, public sermons and social gatherings. After the course of several hundred years, the gentry accepted Buddhism with literati and eminent monks keeping good company, as recorded in various works. For intance, Shishuo xinyu世說新語is a work that collected mainly the ideology, words and deeds of literati, but also included some records of emiment monks. On the other hand, Biography of Esteemed Monks高僧傳primarily recorded the beliefs, thoughts and actions of eminent monks, yet included some records of some literati. The fact that both literati and eminent monks concurrently appeared and acted spiritedly in medieval Chinese's cultural circles circles could imply that one other kind of scholar exists in between these two: the lay Buddhist. Xie Fu 謝敷, being neither a famous literati nor an eminent monk in Eastern Jin, was often called a "lay Buddhist"居士. Despite the paucity of ocumentation on Xie Fu, this article attempts to conduct research on him by collecting materials on him from works such as the Shishuo xinyu, Biography of Esteemed Monks, Jin shu 晉書, Chu sancang jiji 出三藏記集, Guanghong mingji 廣弘明集, Guan Shiyi yingyan ji 觀世音應驗記 and Mingxiang ji 冥祥記. This article will describe more clearly Xie Fu's family background, life, social intercourse and beliefs. In addition, and outline will be made of the form, beliefs and ideology of a typical lay Buddhist of that time and an investigation made into such a lifestyle in the context of converging Confucian and Buddhism doctrines.