论“阿含经”的叙事策略——以《长阿含经》、《中阿含经》为例  

The theory for narrator of Dirgha·gama and Madhyama·gama

作　　者：王红[1,2] 

机构地区：[1]咸阳师范学院中文系,陕西咸阳712000 [2]西北大学文学院,陕西西安710069

出　　处：《宜春学院学报》2011年第11期102-106,共5页Journal of Yichun University

基　　金：陕西省教育厅科学研究计划项目(09JK277)

摘　　要：《长阿含经》与《中阿含经》以"如是我闻"领起全篇,构建一个完整的叙述授者与受者的关系,在佛经叙述中形成了一个自足的叙述语境,其中的"我"在佛经初级阶段表达中是阿难。在叙述中,阿难或以人物叙述者方式讲述佛陀传法的过程,或以外在式叙述者身份采用内在式视角与全知视角,使叙事趋于复杂。这种第一人称口吻叙述突出了叙事的"真实性"与"可信度",在后来佛经编写过程中遂成为固定语式。In Dirgha · gama and Maclhyama · gama narrator tell story by just like me listening. There is complete relation between teller and listener, and there is a self surfficiency narrative context in buddhist sutra. I in the first step was A^nanda. Sometimes A^nan- da told the story about Buddhada by the way of figure narrator in narration. And sometimes he told by the way of enternal narrator to make narrating complex. This way to narrate in first person tone herniated the authenticity and credibility of narration. So it became the solid attributive form to write buddhist sutra.

关 键 词：《长阿含经》 《中阿含经》 叙述者 叙述语式 

分 类 号：I207[文学—中国文学]