2004 3 1 37 1 2 1 1996 39-73 2 2 0 2 002 2 3-25 1 5 2002 10 32-37 -1-
3 4 5 6 7 3 1 982 1 3 4 1979 4 187 5 1993 66 6 2 1 2 2 003 12 139-171 7 1976 411-422 -2-
8 9 1 0 8 2000 136-138 9 1985 6 1 49-163 12 1998 3 167-204 10 195-196 -3-
(Stephen Owen) 11 1 2 1 3 11 Stephen Owe n, Readings in Chinese Literary Thought (Cambridge, Ma s s.: Council on East Asian Studies, Harvard University, 1992), pp. 300-301. 12 2 002 11 7 11 9 131 1 45 1 85 1 97 2 10 2 20 2 35 2 002 189 193 13 1989 8-9 -4-
1 4 1 5 1 6 (sympathetic response) 1 7 (Marcel Granet) ( J o s e p h Needham) ( o rg a n i s m ) 1 8 1 9 14 1 996 146 15 15-24 16 1989 1728-1733 17 Kiyohiko Munakata, Concepts of Lei and Kan-lei in Early Chinese Art Theory, in Susan Bush & Christian Murck, eds., Theories of the Arts in China (Princeton: Princeton University Press, 1983), p. 107. 18 Joseph Needham, Science and Civilisation in China (Cambridge: Cambridge University Press, 1956), 2:279-280 19 1983 16-5-
2 0 2 1 2 2 2 3 24 25 2 6 2 7 20 1980 597 21 9 1996 9 131-162 22 597 23 546 24 535 2 5 1 987 3 119 26 13 27 184-6-
2 8 2 9 3 0 ( i n d u c t i o n ) ( s u b o r d i n a t i v e t h i n k i n g ) (coordinative thinking) 3 1 3 2 3 3 34 28 235 29 109 30 111 31 Needham, Science and Civilisation in China, 2:280-281. 32 625 33 1983 499 34 685-7-
3 5 ( c o n t i n u i t y ) 3 6 (Roman Jakobson) ( T h e Metaphoric and Metonymic Poles) (metonymic) ( m e t a p h o r i c ) 3 7 3 8 3 9 35 2003 201-216 36 2 003 1-39 37 Roman Jakobson, The Metaphoric and Metonymic Pole s, in Ha zard Adams, ed., C r i t i c a l Theory Since Plato (New York: Harcourt Brace Jovanovich, 1971), pp. 1113-1116. 38 1981 3 39 32-8-
4 0 41 4 2 (experience of transparency) 4 3 4 4 ( Vitaly A. Rubin) 40 1997 311 41 5-6 19 34 36 42 348 43 Daisetz T. Suzuki, Zen and Japanese Culture (Princeton: Princeton University Press, 1993), p. 356. 44 206-9-
4 5 4 6 4 7 4 8 4 9 5 0 5 1 5 2 45 Vitaly A. Rubin, The Concepts of Wu-Hsing and Yin-Yang, Journal of Chinese Philosophy 9.2 (1982): 131-157. 4 6 1991 2 90 1980 47 1999 115-117 48 6 04 36 49 543 50 110 51 33 2 1 997 178 2002 4 110-117 52 179-10-
5 3 5 4 5 5 53 5 4 1 992 11 318-319 55 41-11-
5 6 5 7 5 8 5 9 (1551-1602) 56 Bhikkhu Nyanasobhano, Landscapes of Wo n d e r: Discovering Buddhist Dhamma in the Wo r l d Around Us (Boston: Wisdom Publications, 1998), p. 65. 57 128 58 125 59 111 104-105 -12-
60 61 62 63 64 60 1 958 4 8 647 61 30 1959 10 689-728 6 2 1960 11 356 4007 63 8 2 44 2 741 2 49 2 805 2 63 2 921 9 2 92 3 316 1 0 3 15 3 540 1 4 4 52 5 113 1 5 496 5631 17 566 6557 64 5 1 48 1 516 9 2 85 3 249 2 92 3 316 2 93 3 338 1 6 5 28 6 044 2 1 7 47 8496-13-
6 5 6 6 6 7 6 8 6 9 7 0 7 1 7 2 65 1 996 5 4 92 5 026 4 337 3419 66 11 368 4142 67 370 4157 68 17 573 6666 69 1988 6 71 3815 70 70 3782 71 5 41 2692 72 1 9 498-14-
7 3 7 4 7 5 7 6 7 7 7 8 73 502 74 3 22 1479 75 1 6 321 76 7 373 77 376 78 3 26 1813-15-
7 9 8 0 8 1 8 2 8 3 8 4 8 5 8 6 8 7 79 11 359 4048 80 357 4020 81 4025 82 10 320 3608 83 3609 84 9 273 3079 85 3081 86 3094 87 16 530 6062-16-
88 89 90 91 92 93 94 95 96 97 98 99 88 531 6069 89 533 6088 90 9 286 3274 91 285 3244 92 286 3271 93 6 205 2142 94 16 526 6023 95 521 5953 96 522 5966 97 98 9 301 99 4 117-17-
1 0 0 1 0 1 1 0 2 1 0 3 1 0 4 1 0 5 100 1 03 411-412 101 5 140 102 1 986 1 60-167 4 04-408 103 9 829 8731 104 11 359 4057 105 16 534 6094-18-
1 0 6 1 0 7 ( T h. Stcherbatsky) (Sā ṅkhya system of philosophy) (Universal Flux) (legato) (staccato) 1 0 8 106 1 994 11 2 107 2 108 Th. Stcherbatsky, Buddhist Logic (Delhi: Motilal Banarsidass Publishers Private Limited, 1994), Vol. 1, p. 83. 1997 98-19-
1 0 9 11 0 111 (Robert H. Sharf) 11 2 10 9 4 13 531 11 0 1 994 1 3 111 1 16 112 Robert H. Sharf, Coming to Terms with Chinese Buddhism: A Reading of the Tre a s u re Store Treatise (Honolulu: University of Hawaii Press, 2002), pp. 35-36. -20-
11 3 11 4 ( t h e Resonant-Body of the Buddha) 11 5 11 6 11 7 113 1993 96 55 114 51 115 2000 94 11 6 1993 2 257 117 1 287-21-
11 8 11 9 (John R. McRae) 1 2 0 1 2 1 1 2 2 118 2000 512 119 Sharf, Coming to Terms with Chinese Buddhism, pp. 61-65. 120 Sharf, Coming to Terms with Chinese Buddhism, p. 43 121 1 245 247 122 46-22-
1 2 3 1 2 4 1 2 5 1 2 6 1 2 7 123 Sharf, Coming to Terms with Chinese Buddhism, p. 76. 124 244 125 17 573 6672 12 6 11 3 51 3929 127 9 273 3082-23-
1 2 8 1 2 9 1 3 0 1 3 1 1 3 2 1 3 3 128 11 362 4093 129 10 320 3610 130 13 430 4743 131 2 001 14 466 132 13 19 661 133 179-186 -24-
1 3 4 1 3 5 1 3 6 134 1 7 11 1 9 9 2 5 10-11 135 136-25-
137 138 1 3 9 1 4 0 141 142 137 2 002 1 72-230 13 8 1982 123 139 3 4 7 140 29 141 1 983 11-12 142 12-26-
143 1 4 4 1 4 5 1 4 6 1 4 7 1 4 8 1 4 9 1 5 0 1 5 1 1 5 2 1 5 3 1 5 4 1 5 5 1 5 6 143 417 144 Owen, Readings in Chinese Literary Thought, p. 313. 145 1995 288 146 446 51 147 215 148 189-190 149 4-5 150 13 151 57-59 152 3 4 12 153 9 15 154 30 155 15 156 39-27-
(vision) 157 158 157 Owen, Readings in Chinese Literary Thought, p. 299. 158 5-6 9 12 18 28 30 41-28-
1 5 9 1 6 0 1 6 1 1 6 2 1 6 3 1 6 4 (Eugen Herrigel) 1 6 5 1 6 6 1 6 7 1 6 8 1 6 9 1 7 0 15 9 1983 483 160 1 997 2 424 161 1 191 162 225 163 208 164 1998 654 165 Eugen Herrigel, The Method of Zen, ed. Hermann Ta u s e n d ; trans. R. F. C. Hull (New Yo r k : Vintage Books, 1974), pp. 70-71. 166 7 167 19 168 26 169 36 170 4 531-29-
1 7 1 1 7 2 1 7 3 1 7 4 1 7 5 176 171 2 001 393 172 1982 101 173 70 174 421 175 2000 1 176 4 59-30-
1 7 7 1 7 8 1 7 9 1 8 0 1 8 1 177 9 178 91-92 179 30 180 33-34 181 113-31-
[discourse time] 182 1 8 3 1 8 4 182 42-43 183 46 47 184 126-129 -32-
1 8 5 1 8 6 1 8 7 1 8 8 1 8 9 1 9 0 1 9 1 185 19-20 186 97 187 1 087 115 188 1983 48 349 189 162 190 31 191 112-113 -33-
192 (v i p aś y a nā) 193 : 192 132-133 193-34-
(Northrop Frye) (lyric poetry) ( d i s c o n t i n u i t y ) 1 9 4 1 9 5 194 Northrop Frye, Approaching the Ly r i c, in Cha viva Hošek & Patricia Parker, eds., Ly r i c Poetry: Beyond New Criticism (Ithaca and London: Cornell University Press, 1985), pp. 31-32. lyric poetry 195 3-35-
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The Twenty-Four Varieties of Poetry: Coalescence of Neo- Taoism with Chan Buddhism XIAO Chi Associate Professor, National University of Singapore This essay intends to open a new vision for the studying of Shi pin ( T h e Twenty-Four Varieties of Poetry), exploring how the text relates histori cally to its intellectual and literary contexts. As there is a fundamental difference between S h i p i n s poetic concepts and those valorized by the Wei-Jin metaphysics (X u a n x u e), particularly since the old lyric formula of stirring-and-response is eclipsed or even subverted in this text, it is thus argued that Xuanxue cannot be the exclusive source for Shi pin. The progress which occurred six centuries after the Wei-Jin period created a new formula in poetics: the relationship between a poetic mind and its objects was transformed from a response following a st imul us to a shared, schematic totality: visaya, landscape, scene, sphere, objective content. Even a limited form of dualism between mind and object no longer existed, nor did a metonymic or a narrative process from stimulus to response. What appeared was a phenomenological scene (viṣ a y a). The author demonstrates that the coalescence of Neo-Taoism in Xuanxue, Chongxuan Taoist religion and Chan Buddhism of the literati of the mid- and late-tang led poetics into this transformation. By breaking down the concept of linear time, and subverting the stirring-and-response formula by Buddhism, the new lyric concept of i n s c a p e, j i n g, which designates a pure phenomenon that finds humans and their world in m u t u a l i t y, was born. This essay argues that the Shi pin meta-lyrically embodies this new lyric experience of non-dual, transparent experience. The essay demonstrates the discontinuity of time and non-metonymic nature, and analyses the relati onship between two central concepts of Chinese poetics, jing and shi (propensity of things), in this text. It concludes that the Shi pin is jing incarnate and it has exerted a substantial influence on Chinese literary criticism. Keywords: jing (viṣaya in Buddhism or inscape in poetry) Chan laymen of literati coalescence of Neo-Taoism and Chan Buddhism denial of lyric formula of stirring-and-response staccato of universal flux -37-