Chapter 5 Chapter Three Buddhism and Chinese Popular Literature

Popular literature is literature that is popular among the people and loved by the masses, but not respected by the scholar-official class.After the Wei and Jin Dynasties, the influence of Buddhism was deeply rooted among the people, and the lives of ordinary people were closely related to Buddhism, so Buddhism had a particularly profound influence on popular literature.It can almost be said that various genres of popular literature after the Sui and Tang Dynasties were more or less influenced by Buddhism.The situation in this area is complex and the content is rich.But it can be roughly divided into two aspects: one is Buddhism’s own folk literature creation, the so-called “Bianwen”; the other is other folk literature works influenced by Buddhism, which can be divided into four aspects: (1) dissemination Method, (2) genre, (3) subject matter, and (4) thought.

1. Buddhist folk literature creation - Bianwen Buddhism is not a native product of China. To be believed and practiced by the Chinese people, it is necessary to translate Buddhist scriptures and spread Buddhist teachings.Ancient Chinese culture is not popular, and there are not many people who can read. In addition, Buddhist teachings are profound and rich, and it is not easy to comprehend. Therefore, publicity and explanation must pay attention to technology.First, it must be popular, so that it can be popularized; second, it must be interesting, so that it can attract the masses. During the Southern and Northern Dynasties, there were already skilled experts in preaching Buddhist teachings.One is the "classic teacher" who is good at chanting and singing.Huijiao's "Biography of Eminent Monks" said: "In the customs of Tianzhu, anyone who sings Dharma words is called chanting; as for this land, chanting sutras is called transliteration, and singing praises is called sanskrit." , Said that they "sounded through the scriptures, amazed from far and near, and came to watch and listen" ②, "every time the Buddhists made a move, they always fell in love with Taoism and vulgarity" ③. "If it is the eve of the Eight Passes, after the middle of the night, the four people will be low, and the sleeping snakes will come, and Zong will be seated for a while, and the Brahma will sound like a cloud, and everyone will be enlightened and refreshed, and suddenly wake up."④

-------- ①Volume 15: General Discussion of Classics and Disciplines. ② "Biography of Silk Faqiao". ③ "Biography of Shi Seng Rao". ④ "Biography of Shi Zhizong". The other is the "singing teacher" who is good at singing or singing.Huijiao's "Biography of Eminent Monks" said: "Singing and guiding are based on chanting the principles of the law to enlighten the hearts of the people. In the past, when Buddhism was first introduced, they gathered together at that time, stopped chanting the Buddha's name, and saluted according to the text. Tired at midnight, things Fundamental enlightenment, but don’t invite Su De, enthroned to preach, or miscellaneous sequence and fate, or paraphrase. . . . If you don't argue, you won't be able to speak at the right time. If you don't have talent, your words will be useless. If you don't have eloquence, your words will have no basis. If the rhyme bells and drums ring, the crowd will be startled, and the sound will be used. , debate it for use; if you make carvings and carvings, and the literature is free, you can use it; discuss the scriptures, collect books and history, and learn about them. If you can do the four things well, and apply them to people, If you are a monk or a member of the five congregations, you must speak impermanently, and if you confess your repentance; if you are a king or an elder, you must also quote common scriptures and synthesize them into speeches; If it is a place where people live in the mountains, they must speak up close and denounce their sins. All such perverts are happy with the situation, and they can be said to know the time and be good at speaking.  …. , the smoke covers the atmosphere, the lights and curtains are still and bright, the four people are concentrated, the righteousness refers to silence, and then the teacher is generous with the stove, voicing and eloquent, arguing endlessly, saying endlessly, talking about impermanence makes the heart tremble, and talking about hell Then make fear and tears to zero, search for the past cause, it will be like seeing the past karma, check the fruit, it will show the retribution, talk about joy and joy, and then weep with sourness. Sorrow, the five bodies lose the mat, the broken head mourns, everyone snaps their fingers, everyone sings the Buddha. Love lasts until midnight, when the clock leak will stop, it is said that the galaxy is easy to turn, and the victory is hard to stay. Envy." ①

-------- ① Volume 15 sings the general introduction to the subject. Singing and guiding are not interpretive lectures, but romantic lectures, so you can "talk about impermanence", "talk about hell", "recover the cause of the past", "see the fruit", "talk about joy", "talk about sorrow" ", in short, is to touch people's hearts with epic stories.Because it is telling a story, the audience will still be "full of envy" when it comes to "the winning episode is hard to stay". Some of the words sung by the singing teacher are compiled in time, which is the so-called "words are not pre-written, but the sound is made"①.There are also some that have been passed down successively, and have already been written in the original version, which is used by ordinary monks. Huijiao's "Biography of Eminent Monks" said: "If the husband has not studied extensively, and has not studied for a long time, and there is no temporary quick debate, he must follow the old version. It was not produced by oneself, and it was made by others, and it was sung by the palace merchants, and it was wrong to see it, and there were errors in the biography and writing, and they all followed it and sang." ②

It is impossible to know the specific content of this old version. It is speculated that there may be similarities with the later Bianwen (perhaps it is the predecessor of Bianwen). Then, this should be the earliest folk literature created by Buddhism. -------- ①Huijiao's "Biography of Eminent Monks" Volume 15 "Biography of Buddhism, Taoism and Confucianism". ②Singing and guiding section general remarks. In the last years of the Southern Dynasties, the professions of scripture teachers and singing instructors gradually merged, and popular preaching gradually developed, and it became "common preaching" in the Tang Dynasty.According to the Japanese monk Enren's "Journey to the Tang Dynasty to Seek Dharma and Pilgrimage", there were many famous lay masters in Chang'an at that time, such as Haian, Tixu, Qigao, Guangying from Zuojie, and Wenxu from Youjie.Among them, Wen Xu is especially famous, and even Emperor Jingzong "happiness Xingfu Temple, watching Shamen Wen Xu's vulgar lectures"①.

-------- ① "Zi Zhi Tong Jian Tang Ji" fifty-nine. As the saying goes, there is a book.According to some people's textual research in recent years, this book is the "Bianwen" discovered in the Dunhuang Stone Chamber.As far as the existing Bianwen is concerned, the content can be divided into two categories: one is to recount the stories of Buddhist scriptures, such as "Vimalakrīrti Sutra Lectures", "Conquering the Demon Bianwen", "Bianwen Bianwen Rescuing the Mother from the Underworld". ", etc.; the other category is the performance of historical stories or folklore, such as "Wu Zixu Bianwen", "Wang Zhaojun Bianwen", "Meng Jiangnu Bianwen" and so on.Bianwen, which tells the stories of Buddhist scriptures, is naturally written by lay lecturers.Some of the Bianwen recounting historical stories or folklore may also be written by vulgar lecturers.Zhao Lin's "Yinhualu" said:

There are Wenshu monks who talk about it for the public, pretending to rely on the scriptures, and what they say is nothing but obscene and vulgar things.Those who don't succeed turn to drums and fans to support the tree. Foolish men and women are happy to hear his words. Those who listen fill their temples and worship them, calling them monks.Jiaofang imitated its tone and thought it was a song.The rascals are easy to seduce, and the disciples of the Buddhist scriptures despise them even if they know the truth and the meaning of the text is a little refined. Hu Sansheng commented: Shi Shi said that similar talk is empty, and vulgar speakers can't express the meaning of empty, and they are just asking for alms by pleasing the vulgar. ①

-------- ① "Tang Ji" fifty-nine. The content of what he said was not empty, and was criticized as "obscene and vulgar" and "just to please the vulgar to invite alms". It's over. Bianwen almost always uses the alternate style of prose and rhyme.The content is story-like, rich in imagination, vivid in description, and complicated in narrative, so it became a popular popular literary work in the Tang and Five Dynasties.Take the following two paragraphs as examples. 1.Jingyun: "So Manjusri" and even "entering the city". Manjusri was ordered to lead the crowd forward, accompanied by five hundred shravakas and eight thousand bodhisattvas.So at the nunnery meeting, the audience was boundless, and they accompanied the masters to Biye, from Manjusri to the abbot.When it is spring, thousands of flowers are competing to laugh in the garden; when the festival is in Qingyang, all trees are glorious in the mountains.Since Manjushri went to the abbot in person, he set up a dignified ceremony and compared his luggage.Then covered the top with a crown of jewels, and adorned himself with a wreath, he bid farewell to the Blessed One on the Thousand Flowers Terrace, and asked the laymen in the ten-zhang room.The dragon god leads the way, and the Bodhisattva welcomes him.The auspicious energy fills the sky, and the sky reflects the sun.The banners and banners line up in pairs, and the dragon festival moves forward in teams.The light and the shining sun compete for glory, and the music and Sanskrit music are mixed.Eight thousand attendants of the Bodhisattva, and five hundred voices and hearers, accompanied him. For a while, they paid farewell to the benevolent venerable, and went to Vimalakirti to inquire about illnesses.It's time, there are so many people, the words are noisy, the clouds are chaotic, and the cheers are under the sun.Curb the auspicious aura of Cuiwei, and disperse the lingering auspicious glow.The meat is so high, and the pearls are burning.Dragging the wonderful clothes of six baht, wearing the head crown of seven treasures, knit golden threads to stack the weight, and the fragrant wind blows.Leading a heroic teacher, he can extend the wind with every step, and sits on a lotus flower with thousands of leaves, with the emerald color of water smoke.Leading all kinds of disciples, away from the nunnery of the Buddhist meeting.The heavenly woman and the heavenly man greet each other in front and circle in the back, transforming objects in the air, looking into the distance from the clouds.Clean up the prestige and command the disciples.Everyone in the city of Viya saw it, and a great evil was born with all the supernatural powers.

The Manjusri team is very solid, and we will leave the home of the Lord Muni for a while. Welcome thousands of fairy boys, and follow the Bodhisattva to count the river sand. The golden crown and jade are bright and green, and the cloud clothes and pearl necklaces provoke Cuixia. The master, Gu Lun, leads back and forth, but turns over and sits on the lotus flower. ... ("Vimalakirti Sutra Lectures Manjushri Questions Volume") 2.Hearing the words, the Sixth Master suddenly transformed into a treasure mountain, as high as ten days, drinking Cen Biyu, Cuiwei Baiyin, topping Tianhan, and clustering bamboos.East and west, sun and moon, north and south.

There are also towering pine trees and thousands of sections of vines, where hermits live in peace on the top.There are also immortals traveling and watching, riding cranes and dragons, and singing songs of immortals.Who among the four people is not shocked, and everyone who sees it is full of praise. Even though Shariputra saw this mountain, he was fearless in his heart, and in an instant, he suddenly transformed into a vajra.What is the shape of its diamond?Its Vajra has a round head like the sky, and the round sky can only be used as a cover; the foot is thousands of miles wide, and the earth is enough to be drilled.Eyebrows are lush and emerald like green mountains, and mouth is like the vastness of rivers and seas.Holding a precious pestle in his hand, the flames soared into the sky on the pestle, imitating an evil mountain, and shattered immediately.The mountain flowers withered and drifted away, and the bamboo and trees did not know where they were.All the officials sighed in surprise, and the four people sang happily for a while.Therefore, it is said that where the Vajra Wisdom Pestle breaks the evil mountain, if it is:

The sixth master's anger is unstoppable, and it is incomparable to turn out a treasure mountain. There are thousands of yojanas in the rocks, covered with purple kudzu and golden vines. The mountain flowers are lush and green, and the brocade is complete, and the gold, stone, Cuiwei and green clouds rise. There is Wang Qiaoding Lingwei on it, and the perfume is floating in Baoshan. Feixian is often named Hua, and the king is happy to see him from afar. Shariputra came to join the meeting when he saw the mountain, and lived peacefully in samadhi. In due course, it transforms into a fire vajra, with high eyebrows, a broad forehead, and a narrow body. Holding a golden pestle in his hand, the fire soared into the sky, and the evil mountain was smashed to pieces. The heretics choked and spoke hoarsely, and all four people sang together. ("Conquering the Devil and Bianwen") 2. The influence of Buddhism on other popular literature works (1) Transmission method In the beginning, almost all Chinese popular literature works were narrated and sung to the audience.This method of dissemination of lecturing to the audience is used by monks, and it is passed on from the monastery directly to all kinds of entertainers.The prosperity of Chinese folk literature after the Tang and Song Dynasties is closely related to the way of speaking and singing to the audience. The transliteration and singing in the Six Dynasties period, the common lectures in the Tang Dynasty, and the meeting place are all in the monastery.There are regular gatherings called dojos or pujas.The content of the narration, the later the era, the stronger the story element, and the more obvious the purpose of "inviting alms".This method of telling and singing stories in exchange for remuneration will naturally be imitated by entertainers. For example, in the late Tang Dynasty, Mr. Ji had a poem "Looking at the Shu Girl Turning to Zhaojun": The enchantress didn't wear a pomegranate skirt, and she came from the Taoist Lianjin Shuixuan. Tankou has known things for thousands of years, and Qing Ci can be sighed in Jiuqiu Wen. Cuimei is in the edge of Chu and the moon, when the scroll is opened, there are clouds outside the Great Wall. Saying all the hatred of Qiluo that day, Zhaojun conveyed his intention to Wenjun. ① -------- ① Volume 8 of "Cai Tiao Ji". It can be seen that at that time, the lectures and singing of Bianwen were not limited to monks, and the places were not limited to monasteries. In the Song Dynasty, the situation changed even more. The storytelling and singing was called "Speaking", and the venue was moved from the temple to the Wasi (market).According to Mr. Sun Kaidi's research, there were four schools of "talking" (later called "storytelling") in the Song Dynasty: one was "fiction", that is, silver characters, including smoke powder, ghosts, legends, talking about gongan, and talking about iron cavalry; It is "Shuo Jing", including Shuo Cang, Huan Jing, playing and singing; the third is "Talking about history books"; the fourth is "He Sheng" and "Shang Mysteries"①.Irrigation garden Naide Weng said in "Capital Ji Sheng": Saying scriptures means speaking Buddhist scriptures.Speaking of participation, it means that the host and guest can participate in meditation and enlightenment. Zhou Mi's "Old Stories of Wulin" Volume 6 "Masters of All Colors" article "Shuo Jing Huan Jing" is: -------- ① "The Problem of the Number of Speakers in the Song Dynasty" ("On Chinese Short Vernacular Novels"). Chang Xiao Monk, Peng Dao (Nv Liu), Lu Miao Hui (Nv Liu), Yu Xin'an, Zhou Taibian (Monk, Yi Zuo Chun Bian), Lu Miaojing (Nv Liu), Da Li (Monk), Xiao An, Yin Xiu, Hun vulgar, Xu Anran, Youyuan (monk), Jian'an, Bao'an, Daiyue'an, Xi'an, Daixin'an. It can be seen that during this period, the power of mundane stories became more and more powerful, and the retelling of Buddhist stories could no longer occupy the mainstream position.But there are also monks who preach the scriptures, and the traces of the transition from the dojo to the performing arts are quite obvious. After telling and singing stories out of the monastery and becoming a craftsman, it will naturally spread to the outside world very quickly.Su Shi's "Dongpo Zhilin" said: The children in Tu (Route) Lane are poor and inferior, and they are tired of suffering for their families. They often count money and make people hear old stories.When it comes to the affairs of the Three Kingdoms, when Xuande was defeated, those who had tears would cry; when Cao Cao was defeated, they would sing joyously.Therefore, knowing the virtue of a gentleman and a villain will not be cut for a hundred lives. Lu Youshi: Zhaojiazhuang, the ancient willow in the setting sun, is playing the field. Who cares about right and wrong behind him, the whole village heard about Cai Zhonglang. The venues for speaking and singing went deep into the streets and villages, which prepared sufficient conditions for the prosperity and growth of popular literature. (2) Genre In terms of style, one of the biggest characteristics of Buddhist scriptures is that there are a lot of rhymes mixed in the prose.The proses that directly explain the meaning in the scriptures are called "long lines". After the long lines, the poems that repeat the content of the long lines are called "resongs". ".Both chants and gatha are rhymes.Buddhist scriptures generally use prose and rhyme alternately, and a few use rhyme throughout.The orthodox scripture lectures, which include lectures and singing, are adapted to the genre of Buddhist scriptures.After the Sui and Tang Dynasties, the common speech also used the form of alternating speech and singing.Mr. Sun Kaidi said: In the Tang and Five Dynasties, there are two types of lectures: one is to sing scriptures during lectures. The title of this kind is written as "A certain classic lecture and singing essay" as usual, instead of a Bianwen.Its speaking and singing form is to sing before speaking, which is called Yazuowen.After the song, sing the scriptures.After singing the scriptures, explain the topic in plain text, which is called opening the topic.Sing the scriptures after opening the topic. After the scriptures, there are white texts; after the white texts, there are songs.From then on, after every few lines of scriptures are recited, there will be one song and one song until the narration is finished.Singing at the banquet is called Xie Zuo Wen.One is without chanting scriptures, and the form is similar to the first one, except that scriptures are not chanted.The content is also different from the first one.The first one must speak the whole scriptures.This kind is because there is no restriction on singing scriptures, and the stories in the scriptures can be chosen at will.The whole story will be short.If it is long, I will extract the most lively part of it.However, before the main lecture, the scriptures must be sung.So this kind also talks about the integration of the scriptures, but as usual, the title is changed. ① -------- ① "The Development and Artistic Characteristics of Chinese Short Vernacular Novels" ("On Chinese Short Vernacular Novels"). These two popular books are now collectively called "Bianwen".Bianwen tells stories in the form of alternating narration and singing, which opened a way for Chinese folk literature in terms of genre. Many folk literature works after Tang and Song Dynasties were written in this genre.Here are some of the most prominent examples. 1.Fiction Tang Dynasty novels can be divided into two categories: vulgar and elegant.The vulgar ones are the secular stories told by entertainers, some are called Bianwen, such as "Wang Zhaojun Bianwen", and some are called "hua", such as "Yizhi Huahua".Elegant ones are legends written by literati, such as "Liu's Biography", "Nanke Taishou Biography" and so on.Bianwen, which recounts secular stories, is directly derived from Bianwen, which recounts stories from Buddhist scriptures. The genre of the "talk" is not known for sure, but it is presumed that there will not be a big difference from the words of the Song Dynasty.If this is the case, then "talk" should also be a form of alternating speaking and singing.Legendary novels are brilliant works of literati, and have little relationship with Bianwen. However, a few legendary novels seem to have been influenced by Bianwen. -------- ①Yuan Zhen's "Yuanshi Changqing Ji" Volume 10 "Reward Hanlin Bai Xueshi Daishu Baiyun" self-note: "I tasted "Yizhihuahua" in Xinchangzhai, from Yin to Si, and I still haven't finished my words. Novels after the Song Dynasty can be roughly divided into short stories and long stories, both of which are initiated by the speakers.Short stories include the "story books" of Song people, such as those collected in "Jingben Popular Novels" and "Qingping Shantang Huaben"; Some articles collected in "Shooting" ①.This type of short story usually begins with a poem or a word, and ends with a poem; the key points in the middle need to be described and explained, and the poems or parallel prose are used to illustrate or confirm; first write a story that is related to the main text, It's called "Victorious First Time", and then it turns to the main text.Such a format, born out of the traces of Bianwen is very obvious②. -------- ① Compiled by Feng Menglong and Ling Yuchu. ②Mr. Sun Kaidi said in "The Development and Artistic Characteristics of Chinese Short Vernacular Novels": "The speech of the Song Dynasty directly inherited Bianwen, and the singing method should be the same. But most of the Song scripts we see now are There are poems at the beginning, but no lyrics in the middle. I think it was deleted when the book was engraved. As usual, there are poems at the beginning of the quasi-huaben in the late Ming Dynasty, which is equivalent to a preface. There are poems at the end of the evil, which is equivalent to explaining the scriptures. This is the old rule of teaching the transformation of scriptures." Like short stories, novels also have scripts narrated by speakers, such as "Newly Compiled History of the Five Dynasties", "The Last Event of Xuanhe of the Great Song Dynasty", etc.; there are chapter novels compiled or imitated by literati, such as etc.The genre of this kind of novel is basically the same as that of the short story except for the chapters, and some poems are often inserted in the prose.This style of text and poetry is even expressed in the title of the book, such as "Poetry Talk on the Tripitaka of the Tang Dynasty", "Jin Ping Mei Ci Talk" and so on. 2.drum words Guzi Ci is a popular literary art form in the Song Dynasty.This kind of work is short in length and is used for singing at banquets.Not many works have been handed down to future generations, but now there are "Yuan Wei's Cui Yingying Shangdiao Butterfly Love Flower Ci" and "Cut Neck Mandarin Duck Club". Storybook". Both essays use the alternate form of prose and rhyme. Although the lyrics are more elegant and tame, it is quite obvious that the genre is imitating Bianwen. 3.Zhu Gong Diao Zhugong Diao is a folk literature and art form popular in the Song, Jin and Yuan dynasties. According to legend, it was first created by Kong Sanchuan, a performer in the Northern Song Dynasty.It is called Zhugong Tune because the singing part is a combination of many different Gong Tune.This kind of work tells long stories in the form of prose and rhyme alternately, and the singing tunes are more complicated and varied.Not many works have been handed down to the present, only "The West Chamber" (commonly known as "Dong Xixiang") is complete, and the other two incomplete are "Liu Zhiyuan Zhugong Diao" and "Tianbao Legacy Zhugong Diao"①. There are 193 sets of music in "Romance of the Western Chamber" ②. Although the focus is on singing, there are prose explanations before the music, which is still in the same genre as Tongbianwen. -------- ① See "Yongxi Yuefu" compiled by Guo Xun of the Ming Dynasty. ② "set" means "number of sets".A palace tune is also called a number of sets. 4.Baojuan Baojuan is a popular literary art form that lasted from the end of Song Dynasty to the end of Qing Dynasty. It is closely related to Bianwen. People who study the history of literature generally think that it is a direct descendant of Bianwen.It inherits Bianwen, not only in form, but also in content. Most of it promotes Buddhist teachings. For example, the very popular "Xiangshan Baojuan" is not only said to be written by Zen Master Puming of the Song Dynasty, but also originally called "Avalokitesvara Bodhisattva's Practice Sutra".There are quite a few precious scrolls in existence, and they have a particularly strong influence among the people. Until the end of the Qing Dynasty, there were still places to print treasure scrolls in various places, and there were devout publicity activities. 5.storytelling Tanci is a popular literary art form in the south during the Ming and Qing dynasties. It has a particularly close relationship with women. Women like to listen to it and read it the most. In the Qing Dynasty, there were many famous female Tanci writers①.There are still quite a few works of this kind in existence, about 300 or so; they are all relatively long, some as long as several million words.The content of Tanci is multifaceted. Most of them describe the joys and sorrows of men and women, so they often have delicate descriptions and deep feelings.Tanci is also mainly about singing, but some speeches are inserted between singing, which is obviously still the traditional form of Bianwen. -------- ① Such as Tao Zhenhuai's "Tian Yu Hua", Chen Duansheng's, and Qiu Xinru's "Bi Sheng Hua". 6.drum words Drum Ci is a popular folk literature and art form in the northern Qing Dynasty.There are so many surviving works, and almost all popular stories in novels are compiled into Guci.Guci and Tanci are similar in nature, and they are also mainly singing, with some narration inserted between the libretto. The difference is that the content is more about impassioned historical stories, and drumming is used to accompany singing.In short, as far as the origin is concerned, Guci is also from Yuanshao Bianwen. In addition to the above-mentioned types of popular literature in China, there are many other ones that are directly or indirectly influenced by Bianwen.For example, drama is in the form of endorsement, which is very different from the narrative style of novels. However, the structure of Chinese drama has white and singing, and there are first and last poems. There are many similarities with Bianwen and novels. This is obviously also influenced by Bianwen. The above discussed the influence of Bianwen from the genre of popular literature.Bianwen influences popular literature works, which has something to do with the genre, and the narrative is often interspersed with some complicated and extravagant descriptions.For example, write a part of the battle between Erlang God and Sun Dasheng: ... Zhenjun heard the words, and said angrily in his heart: "Splash the monkey! Don't be rude! Take my knife!" The Great Sage dodged sideways, raised the golden cudgel, and split his hands back.The two of them are easy to kill: Zhaohui Erlang God, Qi Tian Sun Dasheng, this one has a high heart to deceive the enemy Monkey King, and the other has a face to subdue the real Liang Dong.When the two meet at first glance, everyone is happy.I have never known the shallow and the deep, but today I know the light and the heavy.An iron stick is like a flying dragon, and a sharp edge is like a dancing phoenix.Block left and attack right, front and back.In this battle, the sixth brother of Meishan will support the prestige, and in that battle, the fourth general of Maliu will pass on the military order.Waving the flag and beating the drums are of one mind, and shouting and screening the gongs all add to the fun.The two steel knives have a sense of opportunity, one comes and the other stays without a thread.The golden cudgel is a treasure in the sea. It can be won by changing and flying.The real king and the great sage have fought more than three hundred times, and the outcome is unknown.That Zhenjun was full of divine power, changed his body, and became taller, holding a three-pointed and two-edged sharp edge in both hands, just like the peak on the top of Huashan Mountain, with a blue face and fangs, scarlet hair, vicious, looking at the great sage with his head straight cut.This great sage also made his supernatural powers become the same as Erlang's body, with the same face and face. He held a Ruyi golden cudgel, but it was the pillar of the sky on the top of Kunlun, which was against Erlang God, and Marshal Maliu trembled and couldn't shake it. Banner, the second general Bengba is timid, unable to wield a sword.On this battle, Kang, Zhang, Yao, Li, Guo Shen, and Zhijian sent orders to release Caotou God, and sent eagles and dogs outside his water curtain cave, with crossbows and bows, to cover up and kill him.Poorly scattered the four master monkeys and captured two or three thousand spirit monsters.Those monkeys threw away their arms and armor, withdrew their swords and guns, ran and shouted, those who went up the mountain went up the mountain, and those who returned to the cave returned to the cave, like night cats frightened by birds, flying all over the sky with stars. ... (sixth chapter) Such vigorously exaggerated writing is common in Bianwen, and it is also common in Chinese folk literature, especially novels, and there is an obvious inheritance relationship between the two. (3) Subject matter The themes of popular literature works come from real life; if there are Buddhist elements in real life, there will naturally be Buddhist elements in the themes.If we investigate deeply and include all things related to Buddhism, it can almost be said that most of the themes of Chinese folk literature are more or less related to Buddhism.For example, no matter what genre the story content of the work is expressed in, it often mentions monks, monasteries, practice, supernatural powers, Bodhisattvas, arhats, and even Yama, hell, ghosts, retribution, etc. Of course, such themes are derived from From Buddhism.There are so many popular literature works in China, it is difficult and unnecessary to comprehensively analyze the influence of Buddhism from the aspect of subject matter.Here I just want to give examples to talk about two situations: (1) The themes of some popular literature works come directly from Buddhism; (2) The themes of some popular literature works are indirectly derived from Buddhism. 1.subject matter directly from Buddhist Some Chinese folk literature works are not mainly about telling Buddhist stories, but they are mixed with many Buddhist elements. "It is about the love story between Xu Xian and the White Snake, but it involves Zen Master Fahai of Jinshan Temple; it is about the beautiful life of many sons and daughters in Rongning and Ningfu from prosperity to decline, but it includes Changcui'an and Miao. Yu, until Baoyu practiced Zen and became a monk.Such a part of the works that come from Buddhism is inexhaustible in Chinese folk literature, so I cannot introduce them in detail here.There are also many Chinese popular literature works that mainly tell Buddhist stories.Here are a few of the most prominent examples. (1) Popular literary works with the theme of Xuanzang's quest for Buddhist scriptures.In the early years of the Tang Dynasty, Master Xuanzang traveled to India to learn Buddhist scriptures from the Western Regions. It was a major event that stirred up many countries at that time, and it was also a major event in Chinese history.The plot of this incident is something that the general public likes to know, so later some speakers compiled it into a narrated story.Some people also compiled it into scripts, such as "Tang Sanzang" by the Jinren Academy and the Zaju of the Yuan Dynasty①.Later, the story of Tang Monk learning Buddhist scriptures was circulated, and the content became more and more abundant, and the plot became more and more magical. Finally, Wu Chengen organized and expanded it in the Ming Dynasty and wrote it into a great novel of gods and demons.This novel mainly tells the story of the supernatural Monkey King leading Zhu Bajie and Monk Sha to protect Xuanzang to learn scriptures in the west, going through eighty-one difficulties, defeating all kinds of demons and ghosts, and finally returning victorious.The whole book is full of thrilling and bizarre scenes, interspersed with humor and wit, so it soon became a household name.This novel had a great influence on later popular literature.After the middle of the Qing Dynasty, many scripts were written based on it; some of them have been adapted and are still being performed today. -------- ①The title Wu Changling was written, but it was actually written by Yang Jingxian. (2) The story of Mulian saving his mother.This story comes from the "Buddha Talks Menglan Pen Sutra", which tells the story of Mulian rescued the ghost of his mother Liu from hell by relying on the power of Buddhism.The vulgar lecturer in the Tang Dynasty once narrated this story as "Bianwen of Damu Ganlian Rescuing His Mother in the Underworld".After the Song and Yuan Dynasties, many popular literary works took this story as the theme. For example, dramas include the Song and Yuan Zaju "Mulian Rescue Mother", Ming Dynasty Zheng Zhizhen's "Mulian Rescue Mother Encouraging Goodness", and the Qing palace drama "Encouraging Goodness". "; treasure volumes include "Mulian's Rescue Mother from Hell and Ascension to Heaven", "Mulian's Rescue Mother's Precious Volume" and so on.Until the end of the Qing Dynasty, Mulian Opera still played an important role in the repertoire of local operas. (3) "Guiyuan Mirror" by Shi Zhida of the Ming Dynasty.This is a very famous script, its full name is "The Veritable Records of the Three Patriarchs of Different Conveniences and Pure Land Passing the Lamp to Return to the Yuan Mirror".In the form of stage performances, the author narrates the stories of Master Huiyuan in the Eastern Jin Dynasty, Zen masters of Yongming Temple in the Five Dynasties, and Master Yunqi Lianchi in the Ming Dynasty who became monks and became enlightened, and passed on lamps to spread the Dharma. Tao, in order to be reborn in the West.This script is compiled based on the real deeds of the three masters, so the content is completely Buddhist. 2.Subject matter indirectly derived from Buddhist The contents of some popular literature works, which seem to have nothing to do with Buddhism on the surface, are actually adapted from stories in Buddhist scriptures.Here are a few of the most prominent examples. (1) The story of "Yangxian Goose Cage", a novel of ghosts in the Six Dynasties.The content is like this: Yangxian Xu Yan was traveling in Sui'an Mountain, and met a scholar, seventeen or eighteen years old, who was lying on the side of the road, his feet hurt, and he asked to send him to a goose cage.Yan thought it was a joke.The scholar enters the cage, the cage is not wider, and the scholar is not smaller, just like sitting side by side with two geese, and the geese are not surprised.Yan went away without feeling the weight of the cage.Walking under the tree, the scholar came out of the cage and said to Yan, "I want to do it for you." ... After a few drinks, Yan said: "I will accompany a woman myself, and now I want to invite her temporarily." Absolutely, let's have a feast together.Er Er, the scholar was lying drunk, and the woman called Yan and said: "Although I married the scholar, but I really have a grudge, and Xiang also stole a man to go with me. The scholar is asleep, so I call him temporarily. Fortunately, you don't say anything." Yan said: "Good." The woman spat out a man in her mouth, who could be twenty-three or fourteen years old, and he was also cute and cute, and she shared the cold and warm with Yan.The scholar lies down and wants to sleep, but the woman vomits a piece of brocade to cover the scholar, and the scholar stays with the woman to lie down.The man said to Yan and said: "Although this woman has feelings, her heart is endless. Xiangfu stole a woman to go with her. I want to see her for a while, and I hope you don't let it go." Yan said: "Good." The man spit out another woman in his mouth People, about twenty years old, drink together and talk for a long time.Hearing the vivid sound of the book, the man said: "The two of you have already slept." Because of taking what she vomited, the woman returned it to her mouth.After a while, the scholar and virgin came out and said: "Scholar wants to get up." Naitun turned to the man and sat alone facing Yan.Then the scholar called Yan Yan and said: "I have been sleeping for a long time, and you sit alone. How should you be? It's getting late, so I should say goodbye to you." So he swallowed his daughter, and put all the utensils in his mouth.Leaving a large copper plate, which can be two feet wide, said to Yan Bie: "There is no way to borrow from the king, but to remember each other with the king." , Yun is written in Yongping three years. ① -------- ①See "Continued Qi Harmony" by Liang Wujun of the Southern Dynasties. Mr. Lu Xun said: "However, this kind of thought does not originate in China. Duan Chengshi has been said to have come from Tianzhu. A pot, in which there is a woman and a screen, is in the living room. Fanzhi rested for a while; the woman performed the operation again and spit out a pot. There was a man in it, so she lay down with her.Fan Zhijue swallowed each other in sequence, and left with a stick.Yu Yi Wu Jun had a taste of this matter, and he was surprised that he thought it was strange. 'The so-called interpretation of the scriptures, that is, the "Old Miscellaneous Metaphors", was translated by Wu Shikang monks, and is still recommended today;...Since the Wei and Jin Dynasties, the interpretations have been gradually translated, and the stories of Tianzhu have also been passed down to the world. Or use it unintentionally, and then degenerate into state-owned. " (2) Legendary novel "Du Zichun Biography" by Li Fuyan of the Tang Dynasty①.This novel is written in imitation of the story of the Buddhist "Martyr's Pool".The story of the martyr's pool can be found in Volume 7 of "Da Tang Western Regions". The content is roughly that a hermit built a nunnery next to the martyr's pool and built an altar.Later, I met a martyr, so I gave him five hundred gold and silver, and told him to come back after using them up.After going back and forth several times, the martyr asked to serve as a reward.The hermit said that he had no other requirements, but only hoped that he would not make a sound overnight.The martyr readily agreed, and was ordered to stand by the altar with a long knife.The hermit chanted a mantra and practiced the method, and when the sky was about to dawn, the martyr suddenly screamed, and the fire fell from the sky.The hermit hurriedly led the martyr to take refuge in the pool.Later, when the martyr was asked why he made his voice, the martyr said that he saw many horrific visions at night, but he did not waver. When he finally saw his son being killed, he couldn't bear it, so he lost his voice. The plot of "The Legend of Du Zichun" is almost the same as this, but with a Chinese background and characters. It is said that a man named Du Zichun is not doing business. After he exhausted his family property, he met an old man and gave him money several times.Finally, he went to Mount Hua to meet the old man, but the old man was a Taoist priest. After providing him with food and wine, he taught him to endure all kinds of situations without moving or speaking.Afterwards, he experienced all kinds of demonic obstacles such as evil spirits, ferocious beasts, hell, etc., but he did not make a sound. Finally, he was reborn as a woman and gave birth to a child. The child was thrown to death by her husband.The plot of this story is very novel and has a great influence on later popular literature works, such as "Du Zichun's Three Entrances to Chang'an" in the novel, Qing opera "Guangling Immortal" and "Yangzhou Dream", all of which tell this story. -------- ① Volume 16 of "Taiping Guangji". (3) The Zaju "Zhang Sheng Boils the Sea" by Li Haogu in the Yuan Dynasty.The story of this script is that Zhang Yu from Chaozhou fell in love with Qionglian, the third daughter of the Dragon King of the East China Sea. On the night of the Mid-Autumn Festival, Zhang Yu went to sea to find Qionglian. He met a Taoist nun and gave him a silver pot, money and an iron ladle. , Teach him to scoop up seawater and boil it in a pot. If the water in the pot is shallow, the seawater will become shallower, so that he can force the Dragon King to marry him.Zhang Yu did this, and the Dragon King was forced to marry Qionglian to him.According to Huo Shixiu's textual research①, the story of boiling the sea comes from Buddhism, because there is a story about Bodhisattva expressing the sea and forcing the dragon god to return the orb to save all sentient beings, because the ninth volume of "The Sutra of the Worthy and Foolish" "Da Shi Shu Hai Pin" There are also such stories in the "Sutra of Falling Pearls and Sea Cows" and "Maha Monk Law". -------- ① "Legends of the Tang Dynasty and Indian Stories" ("Literature" Volume II No. 6). ②Ji Xianlin's "Indian Literature in China" ("Literary Heritage" January 1980 issue) also talked about this kind of situation, you can refer to it. (4) Thought① -------- ① Works with Buddhist themes will naturally express Buddhist thoughts.Here, "subject matter" and "thought" are discussed separately for the convenience of explanation. In Chinese society in the past, there were not many intellectuals, and it was the common people who were most influenced by Buddhist ideas. Therefore, compared with orthodox literature, the influence of Buddhism on popular literature works is particularly extensive and far-reaching.It can almost be said that if you analyze deeply the popular literature works of various genres for more than a thousand years, you will find elements of Buddhist thought in them to varying degrees anytime and anywhere.Some of them are very obvious, such as Baojuan's preaching of Buddhist teachings, and Six Dynasties' strange novels "Xuan Yan Ji" and "Ming Xiang Ji" express the idea of ​​karma; Some are not very obvious, such as general praise for compassion and joy, lamenting that life is like a dream. There are many such works, and the aspects, methods and degrees of Buddhist thought are expressed in various ways, so it is difficult to give a comprehensive introduction.The following is divided into five aspects - impermanence and suffering, hell reincarnation, karma, blessings in practice, and various supernatural powers. Briefly talk about the main situations. 1.impermanence 人生是苦，万法皆空，因而理想的立身处世的好办法是出世，求解脱，这是佛教的根本思想。中国俗文学作品中有的突出地表现了这种思想，如唐人传奇小说沈既济的，清朝蒲松龄里的《续黄粱》；也有的在一部分情节里表现了这种思想，如著名的长篇小说的结尾是孝哥出了家，的结尾是贾宝玉出了家。举的为例。 江西孟龙潭，与朱孝廉客都中。偶涉一兰若，殿宇禅舍俱不甚弘敞，唯一老僧挂褡其中。见客入，肃衣出迓，导与随喜。殿中塑志公像。两壁图绘精妙，人物如生。东壁画散花天女，内一垂髫者，拈花微笑，樱唇欲动，眼波将流。朱注目久，不觉神摇意夺，恍然凝想。身忽飘飘，如驾云雾，已到壁上。见殿阁重重，非复人世。一老僧说法座上，偏袒绕视者甚众。朱亦杂立其中。少间，似有人暗牵其裾。回顾，则垂髫儿，冁然竟去。履即从之。过曲栏，入一小舍。朱次且不敢前，女回首，举手中花，遥遥作招状，乃趋之。舍内寂无人，遽拥之，亦不甚拒，遂与狎好。既而闭户去，嘱勿咳，夜乃复至。如此二日。女伴觉之，共搜得生，戏谓女曰：“腹内小郎已许大，尚发蓬蓬学处子耶？”共捧簪珥，促令上鬟。女含羞不语。一女曰：“妹妹姊姊，吾等勿久住，恐人不欢。”群笑而去。生视女，髫云高簇，鬟凤低垂，比垂髫时尤艳绝也。四顾无人，渐入猥亵，兰麝熏心，乐方未艾。忽闻吉莫靴铿铿甚厉，缧锁锵然。旋有纷嚣腾辨之声。女惊起，与生窃窥，则见一金甲使者，黑面如漆，绾锁挈槌，众女环绕之。使者曰：“全未？”答言：“已全。”使者曰：“如有藏匿下界人，即共出首，勿贻伊戚。”又同声言：“无。”使者反身鹗顾，似将搜匿。女大惧，面如死灰，张皇谓朱曰：“可急匿榻下。”乃启壁上小扉，猝遁去。朱伏，不敢少息，俄闻靴声至房内，复出。未几，烦喧渐远，心稍安，然户外辄有往来语论者。朱跼蹐既久，觉耳际蝉鸣，目中火出，景状殆不可忍，惟静听以待女归，竟不复忆身之何自来也。时孟龙潭在殿中，转瞬不见朱，疑以问僧。僧笑曰：“往听说法去矣。”问： “何处？”曰：“不远。”少时，以指弹壁而呼曰：“朱檀越何久游不归？”旋见壁间画有朱像，倾耳伫立，若有听察。僧又呼曰：“游侣久待矣。”遂飘忽自壁而下，灰心木立，目瞪足耎。孟大骇，从容问之，盖方伏榻下，闻叩声如雷，故出房窥听也。共视拈花人，螺髻翘然，不复垂髫矣。朱惊拜老僧，而问其故。僧笑曰：“幻由人生，贫道何能解？”朱气结而不扬，孟心骇而无主。即起，历阶而出。 2.地狱轮回 地狱轮回也是佛教思想的重要组成部分。有了这种思想，往生净土才显得更加紧要，更加迫切。从常识上看来，这种设想的境界是可怖的，因而也就特别容易引起人的好奇心。从六朝的志怪小说起，俗文学作品描述地狱轮回情况的很不少，如目连救母的故事，里的《席方平》，都是很有名的。这里举南朝齐王琰《冥祥记》里的一则为例。 晋赵泰，字文和，清河贝丘人也。……泰年三十五时，尝卒心痛，须臾而死。下尸于地，心暖不已，屈伸随人。留尸十日，平旦，喉中有声如雨，俄而苏活。说初死之时，梦有一人，来近心下。复有二人，乘黄马。从者二人，夹扶泰腋，径将东行。不知可几里，至一大城，崔嵬高峻，城色青黑，状锡。将泰向城门入。经两重门。有瓦屋可数千间；男女大小亦数千人，行列而立。吏着皂衣，有五六人条疏姓字，云当以科呈府君。泰名在三十。须臾，将泰与数千人男女一时俱进。府君西向坐，简视名簿讫，复遣泰南入黑门。有人着绛衣坐大屋下，以次呼名，问生时所事：“作何孽罪？行何福善？谛汝等辞，以实言也。此恒遣六部使者，常在人间，疏记善恶，具有条状。不可得虚。”泰答：“父兄任宦皆二千石。我少在家修学而已，无所事也，亦不犯恶。”乃遣泰为水官监作使，将二千余人运沙裨岸。昼夜勤苦。后转泰水官都督知诸狱事，给泰马兵，令案行地狱。所至诸狱，楚毒各殊。或针贯其舌，流血竟体。或披头露发，裸形徒跣，相牵而行，有持大杖，从后催促，铁床铜柱，烧之洞然，驱迫此人，抱卧其上，赴即焦烂，寻复还生。或炎炉巨镬，焚煮罪人，身首碎堕，随沸翻转，有鬼持叉，倚于其侧，有三四百人立于一面，次当入镬，相抱悲泣。或剑树高广，不知限量，根茎枝叶，皆剑为之，人众相訾，自登自攀，若有欣意，而身首割截，尺寸离断。……出此舍，复见一城，方二百余里，名为受变形城。地狱考治已毕者，当于此城更受变报。泰入其城，见有土瓦屋数千区，各有坊巷。正中有瓦屋高壮，阑槛采饰。有数百局吏对校文书，云杀生者当作蜉蝣，朝生暮死；劫盗者当作猪羊，受人屠割；淫泆者作鹤鹜麞麋；两舌者作鸱枭鸺鶹；捍债者为驴骡牛马。泰案行毕，还水官处。……主者曰：“卿无罪过，故相使为水官都督；不尔，与地狱中人无以异也。”……语毕，主者开滕箧，检泰年纪，尚有余算三十年在，乃遣泰还。临别，主者曰：“已见地狱罪报如是，当告世人，皆令作善。善恶随人，其犹影响，可不慎乎！”……① -------- ①见鲁迅《古小说钩沉》。 3.因果报应 宣扬佛教教义，引导广大群众相信佛教，力量最大的莫过于因果报应的传说和描述。俗文学作品有劝善止恶的作用，所以常常演述因果报应的故事，阐明报应不爽的思想。从南北朝起，历代各种体裁的俗文学作品，以果报为主要内容的，尤其是一部分情节表现果报思想的，可以说数也数不清。有的甚至是全部谈果报的，如六朝志怪小说《宣验记》和《冥祥记》，清初的长篇小说丁耀亢《续金瓶梅》和蒲松龄《醒世姻缘传》。果报有善报和恶报的分别，但是比较多的是演述恶报。举北齐颜之推《冤魂志》里的一则为例。 梁武帝欲为文皇帝陵上起寺，未有佳材，宣意有司，使加采访。先有曲阿人姓弘，家甚富厚，乃共亲族，多赍财货，往湘州治生。经年营得一栰，可长千步，材木壮丽，世所稀有。还至南津，南津校尉孟少卿希朝廷旨，乃加绳墨。弘氏所卖衣裳缯綵，犹有残余，诬以涉道劫掠所得；并造作过制，非商贾所宜，结正处死，没入其财，充寺用。奏，遂施行。弘氏临刑之日敕其妻子，可以黄纸笔墨置棺中，死而有知，必当陈诉。又书少卿姓名数十，吞之。经月，少卿端坐，便见弘来。初犹避捍，后乃款服，但言乞恩，呕血而死。凡诸狱官及主书舍人，随此狱事署奏者，以次殂没，未及一年，零落皆尽。其寺营构始讫，天火烧之，略无纤芥，所埋柱木亦入地成灰。 ① -------- ①引自徐震堮《汉魏六朝小说选》。 4.修持得福 佛教理论的最高希求是度一切苦厄。离苦得乐要有条件，这就是修持。看破红尘，出家修道，是修持；不出家，能够敬三宝，持斋茹素，也是修持；再其次，只是乐善好施，克己利人，也是修持。修持能够得福，富贵寿考，甚至往生净土。俗文学作品表现这种思想的也很不少，这里只举的《菱角》为例。 胡大成，楚人。其母素奉佛。成从塾师读，道由观音祠，母嘱过必入叩。一日，至祠，有少女挽儿遨戏其中，发裁掩颈，而风致娟然。时成年十四，心好之。问其姓氏，女笑云：“我祠西焦画工女菱角也。问将何为？”成又问：“有婿家无？”女酡然曰“无也。”成言：“我为若婿，好否？”女惭云：“我不能自主。”而眉目澄澄，上下睨成，意似欣属焉。成乃出。女追而遥告曰：“崔尔诚，吾父所善，用为媒，无不谐。”成曰：“诺。”因念其慧而多情，益倾慕之。归，向母实白心愿。母止此儿，常恐拂之，即浼崔作冰。焦责聘财奢，事已不就。崔极言成清族美才，焦始许之。成有伯父，老而无子，授教职于湖北，妻卒任所，母遣成往奔其丧。数月，将归，伯又病，亦卒。淹留既久，适大寇据湖南，家耗遂隔。成窜民间，吊影孤惶而己。一日，有媪年四十八九，萦回村中，日昃不去。自言离乱罔归，将以自鬻。或问其价，言： “不屑为人奴，亦不愿为人妇，但有母我者，则从之，不较直。”闻者皆笑。成往视之，面目间有一二颇肖其母，触于怀而大悲。自念只身，无缝纫者，遂邀归，执子礼焉。媪喜，便为炊饭织屦，劬劳若母。拂意则谴之；而少有疾苦，则濡煦过于所生。忽谓曰：“此处太平，幸可无虞。然儿长矣，虽在羁旅，大伦不可废。三两日，当为儿娶之。”成泣曰：“儿自有妇，但间阻南北耳。”媪曰：“大乱时，人事翻复，何可株待？”成又泣曰：“无论结发之盟不可背，且谁以娇女付萍梗人？”媪不答，但为治帘幌衾枕，甚周备，亦不识所自来。一日，日既夕，戒成曰：“烛坐勿寐，我往视新妇来也未。”遂出门去。三更既尽，媪不返。心大疑。俄闻门外喧哔，出视，则一女子坐庭中，蓬首啜泣。惊问何人，亦不语。良久，乃言曰：“娶我来，即亦非福，但有死耳！”成大惊，不知其故。女曰：“我少受聘于胡大成，不意胡北去，音信断绝。 父母强以我归汝家。身可致，志不可夺也！”成闻而哭曰：“即我是胡某。卿菱角耶？”女收涕而骇，不信。相将入室，即灯审顾曰：“得无梦耶？”于是转悲为喜，相道离苦。先是，乱后，湖南百里，涤地无类。焦携家窜长沙之东，又受周生聘。乱中不能成礼，期是夕送诸其家。女泣不盥栉，家中强置车中。途次，女颠坠车下。遂有四人荷肩舆至，云是周家迎女者，即扶升舆，疾行若飞，至是始停。一老姥曳入，曰：“此汝夫家，但入勿哭。汝家婆婆，旦晚将至矣。”乃去。成诘知情事，始悟媪神人也。夫妻焚香共祷，愿得母子复聚。母自戎马戒严，同俦人妇奔波涧谷。一夜，譟言寇至，即并张皇四匿。有童子以骑授母。母急不暇问，扶肩而上，轻迅剽遬，瞬息至湖上，马踏水奔腾，蹄下不波。无何，扶下，指一户云： “此中可居。”母将启谢，回视其马，化为金毛犼，高丈余，童子超乘而去。母以手挝门，豁然启扉。有人出问，怪其音熟，视之，成也。母子抱哭。妇亦惊起，一门欢慰。疑媪为大士现身。由此持观音经咒益虔。遂流寓湖北，治田庐焉。 5.多种神通 佛，菩萨，罗汉，得道的僧尼，有多种神通，如前知、变形态、降妖魔、治病以及做各种常人看来不可能的事，也是俗文学作品里常常看到的内容，如上面所引里的老僧和《菱角》里的观音大士就是，不再举例。 上面把常见于俗文学作品里的佛教思想分为五种。有的作品只表现其中的一种；有的常常兼表现其中两三种或三四种，等文言短篇小说里这类例证不少，也就不多举例了。