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在龙学研究中,对于“神理”的种种解释虽然都有其合理之处,但均未触及根本。要正确理解《文心雕龙》中“神理”的含义,应该把产生它的人文环境与其现实语境结合起来加以分析,过度诠释与诠释不足均不可取。本文考察、分析了晋人、僧佑和刘勰著作中关于神理的论述,从“神理”与“为文”关系的角度,认为《文心雕龙》中的“神理”虽然在形式上具有“佛性”、“缘起”、“中道”、“智慧”等多种含义,但在本质上则归于佛学“圆觉真如”。刘勰借用“神理”一词确立了人在“为文”中的主体地位,明确了道与文的关系。
In the study of dragon studies, although there are some justifications for the explanations of “god ”, they have not touched upon the fundamental. To correctly understand the meaning of “god ” in “Wen Xin Diao Long”, we should combine the human environment that produced it with its realistic context to analyze it, and it is not advisable to over interpret and annotate it. This paper investigates and analyzes the expositions of the gods in the writings of Jin, Monk and Liu,. From the perspective of “God ” and “As the text ”, Although there are many meanings of “Buddhism”, “origin”, “middle way”, “wisdom” and so on in form, it is essentially attributed to Buddhism “. Liu Yong borrowed the word ”god“ to establish the dominant position of man in ”text ", and clarified the relationship between Tao and Wen.