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从长篇小说《歧路灯》描写的谭孝移等六人身上，我们可以看出，清代盛世多数正统士人以信奉和实践程朱理学为安身立命之本。其中，不少正统士人独尊程朱理学，对佛道教采取居高临下、排斥异端的严厉态度。部分士人继续利用佛道教的通俗神学作为向下层民众施行教化的补充。几乎所有的士人对融入风俗习惯的佛道活动均采取宽容态度。它反映了三教对清代盛世封建社会的适应程度，佛道教的补充性和儒家思想的排斥性与包容性，是三教长期斗争与融合的起点与终点，是三教适应中国封建社会的“最佳”格局。我们研究中国封建社会的宗教问题，必须以这一基本特点和基本事实为基础。
From the novels of “Crossroads Lamp” described by Tan Xiaoxian and other six people, we can see that the majority of orthodox scholars in Qing dynasty flourished to believe in and practice Cheng Zhu Neo-Confucianism as the foundation for life. Among them, many orthodox scholars solemnly preached Cheng-Zhu Neo-Confucianism and adopted a harsh attitude toward the Daoism and Taoism that excluded heresy. Some scholars continue to use the Buddhist and Taoist popular theology as a supplement to the education of lower classes. Almost all taxonomists are tolerant towards Buddhist activities that integrate into the customs. It reflects the adaptability of the three religions to the feudal society in the Qing Dynasty, the supplement of Buddhism and Taoism and the exclusion and inclusion of Confucianism, which are the starting point and end point of long-term struggle and integration of the three religions, “Best” pattern. Our study of the religious issues in the feudal society of China must be based on this basic feature and the basic facts.