"a Dream Of Red Mansions" Religious Writing And Origin

The content regarding of religion in Dreams of the Red Mansion is extremely complexed. It inherits several literature traditions which are all close to religion and form its surrealist world. The relation on the tenet of these literature traditions is also complexed, which concerns the conflicting and multimodal flavor of the novel. This dissertation tends to analyze the relations between the most excellent Chinese classical novel and religion.The introduction analyzes the complexity of the content which is regarding of religion of the lonely, present researches into the issue and the space about the issue. So far, the researches into the issue focused on relation between the topic and the Concept of form and emptiness, generating several kinds of conclusion. But the most obvious character of the structure of the level is that there are three kinds of frame regarding religion besides its body story: the frame about the stone entering the world and then going back ,which we call the frame regarding monk and Daoist because it has nearly relationship with Buddhism or Daoism drama; the frame about the passion between Shen-ying waiter and Jiang-zhu fairy bounding three periods what we call Come-down-to-earth; the frame about the Very Unreal Place .The portrait about the three frame concerns different literature traditions and contains different religious meaning, what guide readers to understand the novel on different direction and increase the philosophical color. At the same time, there are rich spirit color on Jia-baoyu, the hero of the novel, and the whole story, which has tortuous contact with Zen. Generally in accordance with these ideas, the main part of thesis expands the following direction:The first chapter mainly studies the frame regarding monk and Daoist priest , concerning about the phenomenon of the convergence of the monk and the Daoist priest that they step likely beyond the ordinary .Then, the novel inherits many kinds of factors of Enlightment literature which predict the ending that Jia-baoyu will leave the world. The key point lies in that on the one hand, Jia-baoyu is the most sentimental person; on the other hand, Buddhism doctrine announces that when one person's passion comes, his birthright intelligence will lose, so Buddhism completely negative human's passion. So Jia-baoyu will face a kind of tragic ending. When he understands all this attributed the monk's pointing, he will leave the world following the monk.The second chapter mainly studies the frame of Come-down-to-earth. The passion between Shen-ying waiter and Jiang-zhu fairy bounding three periods have relationship with the cause and effect theory of Buddhism, but when Cao-xueqin depicted this story,he broke through the traditional thought that encourages people to pursue righteousness and abandon evil. The writer focuses on the exceedingly sentimental passion which is eternal .In fact, it is the "love" what is one of the 12 conditioned and conditioning factor that spread forever in Buddhism think.The third chapter discusses the frame of the Very Unreal Place. The conception of the Very Unreal Place come from Taoism's heaven,overseas holy hill and the heaven in cave which is happily place, but when the author describe this place ,he often hint women's tragedy. As the supreme godness, Jing-huan fairy is in charge of love. This figure come from Xi-wangmu,Wu-shan fairy,Luo river fairy, etc, But she is still more a sublimate of gods who are in charge of love emerging in literary works of the later Ming Dynasty and the early Qing Dynasty. The Very Unreal Place come in Jia-baoyu's dream. The portrait about this dream is an agglomeration of dream literary works of all the past periods: love dream,prediction dream,philosophy dream.In the forth chapter we have a whole outlook into the content regarding religion of the novel, analyzes the relationship of three frame regarding religion, including contradiction,echo, complementary.Then we analyzes the prophecy in the content regarding religion, trace back to their religious origin.Final, we summarize the whole feature of the content regarding religion: the absurd sense in the portraite about unreal world and the esteem sense about young lady that come into or out of Buddhism.The fifth chapter discusses the relation of the spiritual style of the whole novel with religion thought. The creating of Dreams of the Red Mansion was deeply influenced by later Ming Dynasty literature theory, such as, "theory of Innocence", "Spirit Of Nature", "theory of Admire Sentiment", and so on. They all stress on the expression of emotions, emphasize the sincerity and nature and highlight the value of independence and innovation and abandon the traditional utilitarianism thinking. They all have something to do with Buddhism, esp: Zen.The sixth chapter study specially in the relation of Jia-baoyu and religion thought. The viewpoint that Jia-baoyu is anti-feudal couldn't justify itself. Jia-baoyu has indulgence and aspirations (he has several kinds of queer trouble that couldn't be named.);but he could keep to ceremony To a certain extent and don't Go back on justice. What's more, he also have natural instincts of benevolence and considerateness. These prove that Jia-baoyu have the characteristic that integrate feeling into ceremony and Neo--Confucianism ,whose source lies in the later Ming Dynasty trend of thought that integrate Zen into Confucianist. All things Jia-baoyu did are based on his real passion, but is not disobeying manners. In this chapter, we also discuss the influence of the thought of Wang-ji on Jia-baoyu. We considered that Jia-baoyu have the characteristic of conscience which is everyone has on himself and also be called of natural spirit. Its performance is that all thing Jia-baoyu have done is narural but is conforming with standard . Jia-baoyu solid the idea about benevolence of Confucian school and Buddhism with real passion.His thought of celestial is also sublimation of real passion.So we say that he integrate three religions with real passion. This thought is faced with official critique, so Jia-baoyu will certainly entry a tragedy result.The seventh chapter deal with the problem of later forty sections .First of all, we discusses if later forty sections have deviate the range of three frames. Closely combining the portrait about the magic stone, the later forty sections finish the love and marriage tragedy of three persons, Jia-baoyu and Lin-daiyu,Xue-baochai.Then it finish the return of the magic stone to "Qing-geng peak". These are successful. Especially, the novel successful depict the process about Jia-baoyu's enter into religion . The later forty sections have the character of returning to the thought of Karma that encourages people to pursue righteousness and abandon evil, especially the depict about the end of Aunt Zhao and Wang-xifeng. But this isn't completely violate the front's content, because the front's content also make use of the frame of karma. Similar to the end of Jia-baoyu, the entering into religion of Xi-chun and Zi-juan means negation of passion. Perhaps it is a kind of helpless end and consistent with Cao-xueqin's original intention.