摘要
笑隱大訢《蒲室集》中收録的百餘篇疏文,自14世紀中葉傳入日本後,被尊爲中土疏文的典範,凝定爲"蒲室疏"這一專名而成爲日本五山襌僧的四六寫作範本,"蒲室疏法"成爲一種專門之學.此一是因爲蒲室疏在體制上遵循一定格套、結構較爲固定,便於當時對四六創作尚處於茫昧階段的日本五山襌僧學習模仿;二是因爲蒲室疏大量桱用經史類外典、對仗工巧切緻等造就的端重典雅的館閣文學風貌,與宋代帶有山林蔬笋之氣的禪四六迥異,契合了日本五山禪僧外交文書寫作的實際需求,獲得在幕府外交中擔任要職的絶海中津的大力闡揚.蒲室疏這種文章學特質的形成,既與大訢的教育經歷和高級僧官身份有關,也與元代漢文化遭異族文化入侵、駢體文衰落,大訢有意振之的文化心態有關.蒲室疏繼承的並非南宋以來的禪四六寫作傳統,而是與之保持了較大的疏離,回歸到士大夫四六的寫作範式.它淡褪了南宋以來"五山文學"的世俗化一面,呈現出較單一的士大夫化面貌,是"五山文學"在元代的新轉向.
Abstract
More than one hundred of memorials included in the Pushiji have been regarded as the model of Chinese prose since they were introduced into Japan in the middle of the 14th century.They became the parallel prose models by fixing the proper name of"Pushi Shu".Pushi Shu followed a certain pattern,with a relatively fixed structure and a neat and methodical form,which was conducive to learning and imitating.The elegant style of the pavilion literature,which was created by a large number of classical and historical allusions and skillful antithesis,conforms to the actual needs of the diplomatic documents writing,and has been vigorously promoted by Zhongjin,who holds an important position in shogunate diplomacy.This characteristic of Pushi Shu is not only related to Daxin's educational experience and senior monk status,but also related to the cultural mentality of Daxin's intention to shake up the Han culture of the Yuan Dynasty.Pushi Shu's sparseness has faded the secularization of"Five Mountains literature"since the Southern Song Dynasty,and presented a scholar-bureaucrat appearance,which is a new turn in the Yuan Dynasty.
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