研究《文心雕龍》的「贊曰」，可以從文體、詞彙、語義，或者內在思想、形式表現去探討，本文雖然在這幾方面皆有涉及，但主要仍循《文心雕龍‧序志》所言「原始以表末」，追溯「贊曰」文體的根源。全文首先辨析《文心雕龍》與佛教關係，劉勰思想涵攝儒釋道三家，特別是建構體大慮周、井然有序的全書體系，與他長期在寺院協助僧祐整理《出三藏記集》有密切關聯；但「贊曰」畢竟非直接承襲佛經偈頌，偈頌與經文固然重複交疊，跟《文心雕龍》「贊曰」重申前義類似，但偈頌只求字數整齊，無對偶押韻，句式長短、句數單雙也不講究，與「贊曰」駢儷叶韻、字句固定的雙數句式迥異；「贊曰」也非直承《左傳》「君子曰」、《史記》「太史公曰」、《漢書》「贊曰」等以評論褒貶為主，又未押韻的史書；至於《詩經》也只是遠祖，這些與《文心雕龍》「贊曰」僅能說有間接關係。《文心雕龍》「贊曰」除劉勰個人處於南朝唯美氛圍下的美感創發，實亦淵襲劉向、劉歆父子校寫的《列女傳》。劉勰身為儒家經典擁戴者，與向、歆父子有諸多共通之處；尤其《列女傳》之末，四字八句韻語，重複前文旨意，與《文心雕龍》「贊曰」也完全相同。劉勰讀書多，腹笥廣，學習取法的對象並不容易釐析，但誠如一個人的身體狀況，可以經由儀器追蹤得知；文體的淵源若無法追溯，則文學評論者又如何能「原始以表末」？本文因此嘗試剝繭抽絲，細繹窮究之。

Analyses of poetic praises in the Wen Xin Diao Long can be divided into five categories: styles, lexes, significances, inner thoughts, and forms of expression. The origin of poetic praises was retraced based on the theoretical summary derived from the Suzhi, the last chapter of the Wen Xin Diao Long. The study first analyzed the relation between Wen Xin Diao Long and Buddhism. The thoughts of Liu Xie, the author of the Wen Xin Diao Long, conveyed Confucianism, Buddhism and Taoism. In particular, he has constructed a complete, considerable and well-regulated system which was tightly linked with Buddhist scriptures (Collection of Records concerning the Tripitaka). In addition, it was sorted out by him together with the master of jurisprudence, Shih Seng-yu. However, the poetic praises indirectly inherited the Buddhist geya, both the geya and the Buddhist scriptures were duplicated as well as the Mishneh of the Wen Xin Diao Long. There are no restriction of antithesis, rhyming, and length, only the ordered words. It is absolutely different from the poetic praises that are antithetic, rhyming, and has a fixed length. The poetic praises were not criticisms and rhymes and indirectly inherited from the ”Virtuous Man says” of Zuo Zhuan, the ”Tai Shi Gong says” of Shi Ji and the poetic praises to Han Shu. Yet, it was derived from Shi Jing. The previously mentioned articles had indirect relations with poetic praises to the Wen Xin Diao Long. The aesthetic concept of Liu Xie also originated from the ”Legend of the Distinguished Women” written by Liu Siang and Liu Sin, father and son authors from the Nan Dynasty. As a supporter of the Confucianism, Liu Xie's poetic praises to the Wen Xin Diao Long and Liu Siang/Liu Sin's ”Legend of the Distinguished Women” have a similar writing style. The final rhyming scheme of the ”Legend of the Distinguished Women” repeats the meaning described in texts at the beginning. Liu Xie is an intellectual who read a lot and his predecessors cannot be easily traced. The theoretical summary and the purpose of this study are to discover the origin of the Wen Xin Diao Long's style by retracing its origin.