论《文心雕龙》之“器写人声,声非效器”

The Discussion about "the Instruments to Emulate the Human Voice and Not the Human Voice to Emulate Instruments" in WEI XIN DIAO LONG

刘勰《文心雕龙》中"器写人声,声非效器"之语与其之前本土文化中"乐由天作"的器写天地之音的传统相违,与本土文化中"轻人声"倾向亦相悖,然与六朝僧人的"重人声"之风相一致。这种"重人声"的风气又是源于佛经中佛陀"相好"之"梵音深远"对"人声美"的极度推崇。显然,佛教对刘勰的这一理论具有启发之功。《文心雕龙》与佛教之关系于此亦可得一例证。

The phrase of ＂the instruments to emulate the human voice and not the human voice to emulate instruments＂ in WEI XIN DIAO LONG is contradictory to the tradition of the phrase of ＂music to emulate the world＂ and is also inconsistent with the phrase of ＂despising the human voice＂ of the local culture. But it is consistent with the atmosphere of ＂attaching importance to human voice＂ depicted by Six Dynasties-Monks. This atmosphere originated from ＂the wonderful voice＂ in Sutra. Apparently, Buddha has a profound influence on Liu Xie＇s theory. This can also prove the relationships of WEI XIN DIAO LONG with Buddha.