Generally speaking, the Way of Buddhism lies on
enlightenment. The way of poetry also lies on
enlightenment. Meng Hao-yen's academic
achievement is far below that of Han Yu
(769-824). Meng's poetry is much better than
that of Han Yu. The reason for this is that Meng
has achieved enlightenment, but Han has not.
(12)
Accordingly, Buddhists were distinguished
contributors to the Chinese poetic tradition, while
Chinese poets were greatly influenced by Buddhist
doctrine.
II. POETIC PRECURSORS IN THE TAOIST TRADITION
The Twofold Root of the Chinese Poetic Tradition
Chinese culture was eminently suited to
appreciate the Buddhist use of poetry due to its
centuries-long cultivation of poetic sensibilities.
Being grounded in the same philosophical perspective
of reality that suffuses the I Ching, Chinese poetry
from its inception has evidenced a highly
sophisticated use of imagery. The images were not
construed as mere metaphors, but in fact represent
metaphysics made concrete: "the Chinese poem was
assumed to invoke a network of preexisting
correspondences-between poet and world and among
clusters of images." (13) Thus, philosophers such as
Confucius made poetry a focal point of moral
education. (14)
Two books generally are considered to represent
the earliest collections of
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(12) Yen Yu, as quoted by Chang Chung-yuan in
Creativity and Taoism: A Study of Chinese
Philosophy, Art, and Poetry (New York: Harper &
Row, 1970), p.186.
(13) Pauline Yu, The Reading of Imagery in the
Chinese Poetic Tradition (Princeton, New
Jersey: Princeton University Press, 1987) ,
p.36.
(14) For a fuller discussion of this point, see Yu,
"Imagery in the Classic of Poetry," pp.44-83.
P.348