In contemporary literary studies Bai Ju-yi is generally considered to be 'a realistic poet’ and his theory of poems is considered to be realistic one. People usually pay attention to his 'poems of parable’ than to his other literary works. In Bai Ju-yi's collection of poems there are only 172 ‘poems of parable’, which only hold a relatively small part in all his 3800poems. In fact, most of his poems cover life comfort, enjoyment, sentiment and miscellanies. So it is rather one-sided for people to fix their attention only on his ‘poems of parable’. Works by Bai Ju-yi can be divided two stages. The earlier stage mainly covers poems of parable while the later stage mainly of mind comfort. But the circle of literary criticism has always regarded his earlier works as realistic ones, Bai’ theory is regarded not consistent with practice. I thought Bai's poems of parable cannot completely represent his whole literary practice. What really influences his poem creation is not his 'poems of parable’ but attitude towards Confucianism, Buddhism and Taoism. The purpose of this thesis is to look on Bai's literary activities as a whole and also focus on his mind concerning Buddhism, and through prosperous Buddhist culture in Tang Dynasty and some works by Bai Ju-yi to analyze the close relation between Buddhist culture and poems.

在現代的文學批評論述中，白居易往往被冠以“現實主義詩人”，把他的詩論稱爲“現實主義詩論”，只注重他的“諷喻詩”，其他作品則甚少被理會。通行的《白居易集箋校》卷一至卷四均爲“諷喻詩”凡 172 首，其後的詩歌全部是“閒適詩”、“感傷詩”和 “雜律”。可見“諷喻詩”只佔據其三千八百餘首詩歌創作總量的很少一部份。因此只關注白氏“諷喻詩”是片面的。 白居易的创作以〈與元九書〉一文爲標誌分成前後兩期，前期以“諷喻詩”爲主後期則以“閒適詩”爲主。歷來批評界都視此文爲“現實主義詩論”，并以此論來批評白氏文論與實踐的不一致。本文以爲此文僅僅是白氏對其創作前期的小結，它象徵的只是白氏“諷喻詩”創作的理論完成，並不足以指導其一生的創作實踐。真正指導白居易詩歌創作的不是〈與元九書〉，而是他儒、釋、道三家合一的思想。 本文試圖整體觀照白居易的作品，更觀注白氏與佛教思想有的作品，透過唐代鼎盛的佛教文化，以白居易爲切入點，分析文人居士文化和詩歌的關係。因此，本研究是文學和思想的跨學科綜合研究的嘗試。