| Summary: | 碩士 === 元智大學 === 中國語文學系 === 99 === Although Wang Wei (701~761 ) and Xuan Guang(1254~1334) were not born at the same dynasty, they were both born on the heyday of their own dynasty. Both of the dynasties valued Confucianism and Taoism, especially promoted Buddhism. At the age of 20, Wang Wei went to Chang An for the National examination. Apart from his talent, he was supported and highly recommended by the authorities and won the first honorable prize. At the age of 21, he became a mandarin, serving the dynasty. Despite his undisputable talent as a young man, his occupational path was not smooth. He, then, followed Buddhist theories, seeking for a Taoyuan ( a beautiful, fairly-land and isolated world). Xuan Guang passed the doctoral examnination with the first position. He mastered literature. Under his dynasty, he was always appointed to be the ambassador to welcome the Chinese ambassadors. After his 30 years of mandarin status, he became a Buddhist monk. The fact that Wang Wei and Xuan Guang both experienced similar events of lives, their writing styles were also affected by those changing events. Due to the fact that poetic language is the means for the internal feelings to be expressed, the poems of Wang Wei and Xuan Guang consist of their implications for a Western heavens of Amitabha.
The purposes of this study are (1) to introduce the contents and the intertwined connection between the poet’s underlying meanings and the objective images in meditation poetry by Wang We and Xuan Guang, (2) to study the similarities and differences in Dhyana poetry by Wang Wei and Xuan Guang and (3) to prove that the meditation poetry by Wang Wei and Xuan Guang is basically similar. This thesis consists of 6 chapters. The first chapter is the introduction, introducing the contents and methodology of the study. Besides, it also highlights the value and meaningfulness of the thesis. Chapter 2 provides an overall description of the two dynasties – Tang Dynasty (China) and Chen Dynasty (Vietnam) - which had great influence on the writing style of the two poets. Chapter 2 also clarifies the motivations for this study. The contents and the intertwined connection between the poet’s underlying meanings and the objective images in meditation poetry by Wang Wei and Xuan Guang are clearly discussed in chapter 3 and chapter 4 respectively. Based on the previous chapters, chapter 5 presents the similarities and differences in meditation poetry by Wang Wei and Xuan Guang. Chapter 6 is as the conclusion of the study. The implicit contents of their poetry are to resist human desires, live away from material world and follow the Buddhist’s bright way.
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