论《文心雕龙》赞体部分的缺失

On the Missing of Zan in Wen Xin Diao Long

《文心雕龙》的《颂赞》篇集中讨论了赞体,但是在论述结构上缺失了“选文以定篇”的部分,在论述内容上仅论及史赞、杂赞而缺失了被视为赞体源头的像赞。结合辑佚及史传文献来看,汉魏六朝像赞创作极为繁盛,刘勰回避述及像赞及刘向、曹植、孙绰等赞体大家,应该与两晋之际佛教像赞的兴起有关。由于佛教像赞发源于佛经的史实,与刘勰试图建立的“五经为本”的本土文学起源论直接冲突,因此像赞回避了高僧像赞,并牵及列仙像赞,由此造成了赞体的诸多缺失。

The Praise of Wen Xin Diao Long focuses on the Zan. However, from the perspective of structure, it lacks the part of “selecting articles to finalize articles”. And from the point of view of the content, it only deals with Historical Zan and Miscellaneous Zan, but lacks the Image Zan which is regarded as the source of Zan. According to the collection of lost works and historical and biographical documents, the creation of Picture Zan in Han, Wei and Six Dynasties was very prosperous. Liu Xie avoided mentioning the Image Zan and Zan masters such as Liu Xiang, Cao Zhi and Sun Chuo, which should be related to the rise of Buddhist Image Zan in the Jin Dynasty. As the historical fact that Buddhist Image Zan originated from Buddhist Sutra directly conflicts with Liu Xie’s theory of the origin of local literature based on the Five Classics, so Image Zan avoids the Image Zan of monks and involving the Image Zan of immortals, which causes many deficiencies in Zan.