凡读《红楼梦》者很少有人不被第一回那醒目的“补天”二字所吸引:正文自“列位看官”的叙述一开始,首先交代的便是女娲炼石补天,而此石未得入选,遂怨、叹、号、愧。紧接着写灵石向一僧一道相求和后来空空道人所见石上记述等,又四次提到“补天”。这卷首短短一千字内“补天”二字竟出现五次之多,难怪治红学者几乎无不十分重视“补天”在凸现题旨、结构全书、魂摄人物中的重要作用,在研究路线上自动进入“补天”的轨道。尽管对天的内涵对主题是否“补天”,人物是否有意“补天”等有不同理解,但注意力集中于“补天”却是一致的。造成这个现象的另外两个原因也许更为重要:一是以儒家思想为主流的中国传统文化心理,在对待社会、人生的态度上是“克己复礼”,改变礼坏乐崩的局面,是“先天下 Few people who read “A Dream in Red Mansions” are not attracted by the striking “fill the sky” in the first time: The text begins with the narration of “ , And this stone was not selected, then blame, sigh, number, ashamed. Followed by writing a monk to phase one monks and seek later empty Kong Taoist accounts, etc., and four times referred to ”make up.“ It is no wonder that almost all scholars in charge of red-blooming have attached great importance to the important role of ”supplementing the sky“ in highlighting the theme, the structure of the whole book, and the soul-taking person. In the study Route automatically into the ”fill sky“ track. Although there are different understandings on the connotation of heaven on whether the theme is ”invigorating the sky“ and whether the characters are interested in ”invigorating the sky“, attention is focused on ”invigorating the sky“. Two other reasons for this phenomenon may be more important: First, the traditional Chinese cultural psychology, which takes Confucianism as the mainstream, is ”self-serving and rehabilitating“ in the attitude of treating society and life; ”Innate