通常「中國文學史」專著述及「賦」時，總會提到「唐代的律賦」。此一論述透露了多種意義：一是就「中國文學史」言，「唐代律賦」可列入「典律」；二是就「賦史」言，「唐代律賦」也算是「典律」；三是就「唐代文學」言，「律賦」為當時的「典律」。基本上，以「律賦為唐人新創而具有代表性」，係從上述的第一或第二方面看，本文則試圖就上述的第三方面提出解釋，認為律賦所以在唐代成為「典律」，並不僅是因為它的作品數量比唐人古賦要多，更重要的是來自國家的介入與運作。國家不但在進士科考試中以律賦做為甄才項目，並選用經書史籍的文句設計賦題，於是，當讀書人為了爭取入仕機會而努力練就「穿穴經史」的功夫，也就同時接受了這些書中的政治、倫理等價值觀。國家透過律賦塑造知識分子，也藉此維繫了權力與組織的穩定。

Lu-Fu of Tang dynasty is always a topic that books discussing the history of Chinese literature must incorporate. One of the many implications behind this argument is that in Tang dynasty, Lu-Fu was a canon. Based on this article, the reason why Lu-fu became a canon then is not only because the output of Lu-Fu was larger than that of Gu-Fu, but because of the authorities. In Tang dynasty, Lu-Fu was used as a means of screening people. And the content of the classics was often designated as examination questions. Hence, the scholars embraced the political and ethical values of these classics while learning by rote in order to come up with excellent Lu-Fu works. This was how the government turned scholars into public servants and its regime was consolidated.