Bulletin of the Department of Chinese Literature

Three aspects are concerned in this essay. First of all, the discourse on body in the Confucian in the Warr訂19 States is stated. Secondly, the phi1osophical foundation ofthe discourse on mind(xin 心)、nature(xing 性)、 and sentiment(qing 情) in pre-Chin Dynasty is explained. FinaIly , the meaning in the 67th bamboo in Xing Zi Ming Chu ('[，生自命出)belonged to Guoden manscripts is interpreted. The sentence, shen yi wei zhu xin (身以為 主心)， has been explained as the mind dominates the body. Such an argument bases on the concept that the da ti (大體，指心之思) predominates the xiao ti (小體，指耳目口鼻). The dualism about body and mind are accepted here. However, the viewpoint ignores that the mind is embraced in body. If we study the discourse before the Warring States, we can find the discourse on body refers to the discourse of mind-body. Furthermore, the discourse on body is the foundation of the sociology, ethics, and political science in the documents in Zhou Dynasty. In addition, Confucius and Zengzi are the advocates of the idea, especially Zengzi who expanded and went deeply into it. To study the Confucian manuscripts in Guoden, also, we can find the theme' is involved in the discourse on body.

BULLETIN OF THE DEPARTMENT OF CHINESE LITERATURE NATIONAL CHENGCHI UNIVERSITY NO.3

As one of the texts included in the Shanghai Museum's collection of excavated texts from Chu, the Heng xian (The abiding beginning) has, due to its unique content, widely attracted the attention of scholars. The following article begins by examining the relation between the Heng xian and Lao Zi and proceeds to discuss the concepts of “heng (abiding)" and “fu (return)" in order to discern the signficance of the Heng xian within the intellectual history of Daoism. We posit that the use of “abiding" in the Heng xian originally derived from Lao Zi's “heng dao (abiding way)", but that its intentional avoidance of “way" and its use of “abiding" as a new term to describe the source of all things represents a new understanding of this source. Compared to the “way" of Lao Zi, this new understanding utilizes ideas such as “da xu (great emptiness)" and “zi sheng (spontaneity)" to expound the pure emptiness characteristic of “abiding". Consequent1y, it completely eliminates the “being" aspect of the “way" of Lao Zi. This inclination is similarly manifest in the Zhuang Zi (Master Zhuang) and the Huang Di si jing (The Yellow thearch's four classics). The concept of “return" is emphasized equally in both the Heng xian and the Lao Zi, which allows us to easily notice the basic pattern of creation and return included in ancient Chinese cosmogony. In this model, the source of all things not only implies beginning, but at the same time also embodies destination and completion. 1n establishing a source of al1 things, the cosmogonist also establishes his own ultimate value and purpose.

BULLETIN OF THE DEPARTMENT OF CHINESE LITERATURE NATIONAL CHENGCHI UNIVERSITY NO.3

This article aims to delineate the evolutionary development of the concepts of change (bian 變)， transformation 攸關化)， and their compound, bianhua in early Chinese thought. This study sheds light on some interesting aspects of their conceptual evolution. In its use in early Warring States' texts such as the Analects and newly excavated bamboo texts, the terms bian and hua were used in an ordinary way and do not seem to have a particular value or significance. In contrast, in mid-late Warring States' texts such as the Huangdi sijing and the Zhuαngzi， these terms are regarded as very important to the main arguments describing the order of Heaven and the providential process (i.e. the four seasons, and life and death of all .the creatures) on Earth. In late Warring States texts,“change" or “transformation" are sometimes the main objective of certain thinkers. For example, the author(s) ofthe Lüshi chunqiu proposed an image of the sage as one who can foresee future events in this transformative process in both the natural and the human worlds. On the other hand, in the Xunzi, the term “transformation" is used to emphasize the importance of education for the improvement of human morality. The thought in the commentary part of the Book 01 Changes (the Yizh仰的seems to follow what we see in the Lüshi chunqiu. From the eve ofthe Warring States period onward, intellectuals recognized the concept of change and transformation as one of the most important ideas even placing it on a par with the Way or humaneness (ren f二)， concepts indispensable for their philosophical and socio-political discourse. Thus, as is seen in the “ Tiαnxia" chapter of the Zhuangzi and the “Summary of the Six Schools" in the Shiji, the value of Warring States period thought was judged by whether they properly presented ideas of change and transformation.

BULLETIN OF THE DEPARTMENT OF CHINESE LITERATURE NATIONAL CHENGCHI UNIVERSITY NO.3

The aim of this thesis is to narrate Buddha' s enlightened progress, meditation and supernormal power, by using the content from Agama sutra(阿 合經) and Viyana Pitaka(律藏). From the exploration of the sutra, the thesis wil1 discuss how sutra' s literacy function s while it spread and interpreted the Buddha Dharma. By narrating the “events"，“position弋“location" and “time", it gives a direction to the readers that how Agama depicts “Meditation and Supernormal power" in a very unique way. Furthermore, the full text about Sakyamuni B uddha' s enlightened progress is only shown inside the 的naya-pitaka of Mülasarvãsti-vãda Sanghabhedlαvastu (根本說一切有部破僧事) and single volume of Biography ofthe BuddhαThe contents are mostly similar, however at the parts where the Buddha expel1ed the Mara makes their major differences. The content of this thesis is going to analyze every meditative and supernormal power settings inside the Miilasαrvãsti-vãdlα Sanghαbhedlαvastu and gives a different angle of view with narratology and phrasing methods. Especially, the writer sets more attention on the part where Buddha subduing Mara and the uniqueness of this occasional scene. 1n addition, by using the style of narratology, Buddha's enlightened progress about meditation and supernormal power will have a diverse explanatory aspect.

BULLETIN OF THE DEPARTMENT OF CHINESE LITERATURE NATIONAL CHENGCHI UNIVERSITY NO.3

There have been several papers on the symbolic meaning of falcons in Tu Fu's poetry. This paper tries to point out the significance of this topic that hasn't been explored. First of all, the poet uses falcons to convey the multiple contrasts between imagination/reality as wel1 as his hidden value system. Secondly, the variety of rhetoric methods that hasn't been fully noticed is also discussed. Finally, this paper judges the common tendency of regarding falcons as the poet himself.

BULLETIN OF THE DEPARTMENT OF CHINESE LITERATURE NATIONAL CHENGCHI UNIVERSITY NO.3

The prurpose of this paper is to analyse the literary elements of ((Xu Sanguan's Record of Selling Blood)) ,with putting its emphasis on :the first, terse and lively languge; the second, simple and rhythmical stractrue, and the third, its special way of describing reality as the way of desforting mirror.And also,this paper points out that in technique of expression the text inc1udes a series of factors of the unity of opposites, which makes the fiction giving one much food for thought .

BULLETIN OF THE DEPARTMENT OF CHINESE LITERATURE NATIONAL CHENGCHI UNIVERSITY NO.3

"The Four books selected sentences" edited by Chu His (1130-1200AD), influencing permanent. From Song dynasty, it is always the core of the Confucianists classic and the importance should be doubtlessly. However, he did not clearly point out where the reference came from, because this fashion is very different from standard researcher's attitude, even causing the debate between Han and Song. This difference also affects the point of view to interpret "The Four books selected sentences" for the later researchers, so there appear "cherish the past" and "innovation" two different contestation. This paper base on the earlier research, trying to find out the "references" for "The Four books selected sentences", where the part of classics contents 69 categories, the part of history contents 16 categories; philosophy is 27 and literature is 8, total are 120 categories. Among these, 61 categories were written by the time of Song, almost the half number of total, for the sake of convenient, it is reasonable. Chu His wildly use the classics and no obvious tendency. We attempt to exam and summary the "references" for "The Four books selected sentences" by the this paper, and to appease the dissension mention earlier. On the other hand, we also want to understand more clear of the "mixing" process in "The Four books selected sentences".

BULLETIN OF THE DEPARTMENT OF CHINESE LITERATURE NATIONAL CHENGCHI UNIVERSITY NO.3