On June 28th, May 15th, 1898, Qiu Zi and his fellow poets formed a poetry exchange group, "Poetry Society Without Strings".
Xiao Tong's Biography of Taojing Festival: "Yuan Ming didn't know the melody, but he kept a stringed piano. Any wine is suitable, so fondle it to show your heart. " I was impressed, enjoyed it, and wanted to inherit the legacy of my ancestors, so it was called Xianshi Club.
Theme 4
How to interpret "you can see deer when the tree is deep, but you can't hear the bell at noon"
Li Bai wrote in the poem "Visiting Taoist Daitian Mountain":
In the barking of dogs, peach blossoms are thick.
See the deer when the tree is deep, but don't ring the bell at noon.
Wild bamboos are green and misty, and flying springs hang blue peaks.
No one knows where to go. I'm worried about two or three loose.
Among them, how to interpret Zhuan Xu's "See the deer when the tree is deep, but not the bell at noon"?
Du Xiaoli
Dynamic lining is static.
You can see deer deep in the tree, but you can't smell the bell at noon.
Wangzhongtu
Trees/depth/time/deer, streams/noon/no bells.
Trees/abyss/deer, streams/noon/bells.
This sentence is not easy to break. The second kind, "no noon", I can't solve it. Then the first type, "deep" to "noon", noon, noon, the middle of the day, can extend to the center and the middle; In the afternoon, I remember seeing the usage of "inverse in the afternoon" before, which seems to be a general word. The words "disobedient" and "embarrassed" both have the meaning of turning your back.
See the deer when the tree is deep, but don't ring the bell at noon. Dynamic and static combination, from far to near.
"See the deer when the tree is deep, but don't smell the bell at noon": In the depths of the forest, deer occasionally appear; The stream turned back, but there was no bell.
Fan Ying
Trees/depth/time/deer, streams/noon/no bells.
I think this sentence is broken! Deer often haunt the depths of the forest, and the bells of Buddhist temples can't be heard at noon by the stream. It seems that the author visited a friend of a monk, suggesting that the environment was quiet and the friend was not in the hospital.
The depth of the tree may be "deep in the forest" with oblique structure or "dense and lush trees" with subject-predicate structure; And "xiwu" is a combination of words from two places and times. "Afternoon Stream", strange!
Chan yi yun Meng
These two sentences, written silently, imply that the Taoist priest went out, echoing the "unexpected encounter" in the title. Walking on the forest path, you can often see elk; Shenlin's road is long. It was already noon when he came to the stream. It was time for the Taoist temple to ring the bell, but he couldn't hear it. See the deer when you see it, but not people; "Don't smell the bell" implies that there is no Taoist temple. Echoing the "misfortune" in the title.
"The tree is deep in the stream at noon" means "the stream is lush in the afternoon".
The heart goes with the water.
I think to understand these two poems, we must first understand the meaning of the two images of deer and clock.
Deer, in China's classical image, I know three things: First, the joy of welcoming etiquette, which originated from the Book of Songs: Luming Literature, Yo Yo, the wild apple. The second is to express the desire for talents. A short line originated from Cao Cao. There is also the Ming Road Banquet after the release of the imperial examinations in the past. The third is to hint at the world. If you fight for a deer, it will die. Fourth, it refers to beautiful things with spirituality and divinity. A hermit. In this poem, it refers to a hermit and a Taoist.
Besides the clock, the clock in the temple is also very interesting. I have participated in the seven-day Zen activities of Sizu Temple, Wuzu Temple and Baima Temple, and lived in the temple. Listen carefully and ask about the meaning of "morning bell and evening drum". The bell in the temple usually rings in the morning and evening, and there is no special ceremony at noon, so it doesn't ring. Why did you say you saw deer, not cows, birds and tigers ... Because deer is psychic and a symbol of hermit, Li Bai visited Taoist priests, just like Tao Yuanming saw Nanshan under the hedge of chrysanthemum picking. Chrysanthemum, hermit. To the south of Xi 'an is Zhong Nanshan, where hermits live in seclusion. Knowing Meng Haoran and Lumen Mountain, we can know the image of deer in this poem.
In western literary criticism theory, there is a semiotics that a word is a code with multiple meanings. If we want to understand it accurately, we must find the corresponding meaning-literary criticism.
Only by visiting Taoist priests or hermits can there be poetry. If you met him easily, would you still be a hermit? Jia Dao also wrote a note that said, "I asked your students under a pine tree," and he replied, "My teacher went to collect medicine." However, through these clouds, how can I know which corner of the mountain it is facing? "Seeking without meeting is" hidden "and a wild crane in the clouds, which just shows the mystery of hermits. Only when they are in high positions can they stand out and become immortals!
"See the deer when the tree is deep, but don't hear the bell at noon" can be explained as: In the depths of the forest, elk are often seen. When I came to the stream at noon, I couldn't hear the bell of the mountain temple.
Liang sheng mo ran
The tree is deep/see you when/deer, stream at noon/not smell/clock.
My sentence is like this. From time to time, I can see deer running deep in the dense forest and walking along the stream. It's already noon, but I can't hear the bell. Why didn't the bell ring? That's because there is no one in the yard. Point out the "unexpected" in the problem. However, the word "Seibu" always feels a bit confusing.
Qiu Zi
Through the internet or some books, the explanation of "noon" basically means "noon", which is a noun and a content word. However, I think the word "noon" here should be a function word.
Although Li Bai's metrical poems don't pay attention to antithesis and meter as Du Fu does, it doesn't mean that Li Bai's poems don't have antithesis. For example, this poem, let's first look at the neck couplet "wild bamboo is green, flying spring hangs blue peaks", how neat it is!
We know that at least one couplet in a metrical poem is a antithesis, that is, a neck couplet; In general, it is a double confrontation, and both parallel and neck are confrontation. There is also a antithesis between the first couplet and the neck couplet, which we call "stealing spring style". However, the first couplet of this poem is obviously not a antithesis. The antithesis of "I see deer when I see it" and "I don't hear the bell" is also very neat, and "tree" and "stream" are also antitheses. Basically, this couplet should also be a couplet.
However, if noon is used to explain "noon", it seems that "tree depth" and "brook noon" are not antagonistic. "tree depth" is an affirmative sentence, and "deep" modifies "tree"; "Xi Wu" is a coordinate phrase, and there is a coordinate relationship between "Xi" and "Wu". Readers who are familiar with the antithesis of metrical poems should not think that the phrase "Pianzheng" is a paratactic phrase, right?
"Wild bamboo" and "flying spring" in neck couplets are two opposite phrases. Zhang Hu, a poet in the Tang Dynasty, wrote the following words in "Climbing the Mountain with Du Mu": "The deep mountains are broken with red leaves and the blue clouds are sparse." Among them, "tree depth" and "Jiang Jing" are also partial phrases to partial phrases.
So how do you explain "noon"? Wang Zhongtu, a poet friend above, saw this. His explanation is that "noon" is the official festival of "heart", which means turning back. However, the back of the stream seems incomprehensible.
In Shuo Wen Jie Zi, "Wu" is interpreted as "Ye Yi" (the other is a noun, such as May, Noon and Noon Horse. But it is obviously not the meaning of this poem, so I won't discuss it in depth. ) and "zi" means "inverse"; Every day. Therefore, "noon" has these two meanings, and "disobedience" and "meeting" are both verbs. It is not feasible to use "disobedience" to explain; So can you explain it by "meeting"? "When I came to the stream, I couldn't hear the bell. "It seems reasonable.
But when we read the whole poem, it seems that we can't see the scenery while walking, but more like standing somewhere in the mountains and describing the scenery around us. So how did you suddenly "come" to the stream? Many famous people who annotate this poem think that it was written in motion, but the whole article seems invisible. )
"Deep", the heart follows the flowing water, is interpreted as "deep", but this usage does not seem to exist. For example, the word "deep" seems to be unable to replace the meaning of "deep". I think "deep" here should be an adjective, meaning "deep and secluded", such as "Xiao Wei went back to Yue Temple to taste the Taoist couple meeting". And "noon" here, I think it should also be an adjective.
There is a note in "Wu" in Kangxi Dictionary, which reads: You also refer to Guang Yun. "Rhyme Club" is a cross talk. For example, "midday road" is a "crossroads". "Wu" should be an adjective here, modifying "Xi"; Just like "deep" modifies "tree".
Let's read this poem again-
In the barking of dogs, peach blossoms are thick.
See the deer when the tree is deep, but don't ring the bell at noon.
Wild bamboos are green and misty, and flying springs hang blue peaks.
No one knows where to go. I'm worried about two or three loose.
I think this poem should be read backwards, perhaps to better understand its connotation. The topic is "Interview with Taoist Dai Tianshan". Combined with the full text, this poem should be written after a tour, because there is no mention of a tour at the beginning.
Li Bai didn't meet Taoist Dai Tianshan, and he didn't know where to go. He looked at the mountain scenery and wrote this poem.
It is mentioned at the beginning that you can hear "dogs barking". Why do couplets "smell no bells"? I think I suggested "misfortune" because I couldn't hear the bell. The second sentence "dew" may be in the morning or at night, and the "bell" will ring sooner or later, just as the poet friend said. But "not hearing the bell" means that there is no one in the Taoist temple, which means "no meeting" and "no one knows where to go" (if there is someone in the temple, you may know "going"); Since I don't know, there is no one in sight and no one rings the doorbell. Therefore, "if you don't sound, you will have it" is not "if you don't sound", but "if you don't sound, you will have it".
Li Bai has never met a Taoist priest, and no one knows where he has gone. Staggered stream (noon), Li Bai leans against pine trees, surrounded by "wild bamboo is green, flying springs hang blue peaks" (in the distance). From time to time, he saw the deer running in the quiet Woods, but he couldn't hear the bells in the mountain scenery. Dewdrops hung on the peach blossoms, and I could vaguely hear some dogs barking in the distance.
"See the deer when the tree is deep, and don't ring the bell at noon." As the former poet friend said, the significance of deer and species is very profound, not simply the animal "deer" and the "bell" here. On the one hand, Li Bai expressed the metaphor of "can't hear the bell"; But on the other hand, it expresses the inner yearning for beautiful things (the metaphor of "deer"). The metaphor of "deer" can be seen from another Tianmu Mountain that Li Bai climbed in his dream. He wrote: "When will I return it to you when I leave you? But let me, on my green slope, raise a white deer and ride to you when I need you, Dashan. "
A dictionary of Tang poetry appreciation
The following is a reference to the interpretation of this poem in the Tang Poetry Appreciation Dictionary. )
Daitianshan Mountain, also known as Dakangshan Mountain or Daguanshan Mountain, is located in Jiangyou County, Sichuan Province. Li Bai studied in daming temple in the mountains in his early years, and this poem was written during this period.
The whole poem consists of eight sentences, the first six of which are written as "interview", focusing on scenery and beautiful scenery; The last two sentences write "misfortune", focusing on lyricism and smoothness.
The first two sentences of this poem show a scene of a paradise. The first sentence says, listen, the spring is gurgling and the dog barks faintly; As can be seen from the second sentence, peach blossoms are exposed and dazzling. The poet walked along the stream and went through the forest into the mountains. This is the first trip into the mountains, and the scenery is pleasant, which makes people linger, and it also reminds people that Taoist priests live here, such as in Xanadu, beyond the worldly customs. The word "with dew" in the second sentence not only adds color to the peach blossom, but also points out that the time to enter the mountain is in the morning, which embodies the "Wu" in the second couplet.
Zhuan Xu's poem "See the deer when the tree is deep, but don't smell the bell at noon" is the poet's second visit to the mountain. Poets often see elk when traveling on forest paths; Shenlin's road is long. It was already noon when he came to the stream. It was time for the Taoist temple to ring the bell, but he couldn't hear it. These two sentences are extremely quiet in the mountains, suggesting that the Taoist priest has gone out. Deer are quiet and often move in the depths of trees. Since "seeing a deer as a horse", it can be seen that it is quiet. At noon, the bell rang, and only the sound of the stream could be clearly heard, showing the tranquility around. The quiet environment, originally the true face of the outside world, coincides with the Taoyuan scene written in the first couplet. These two sentences are also obscure narratives: "Seeing the deer when it's time" as a contrast to not seeing people; "Don't smell the bell" implies that there is no Taoist temple.
"Wild bamboo is green and misty, flying springs hang blue peaks" is the poet's third trip into the mountains. From the last couplet "Don't smell the bells", we can imagine that the poet is still a long way from the Taoist temple. This couplet describes what I saw when I came to the front of the Taoist temple-the Taoist priest was absent, and I only saw green bamboos and waterfalls hanging on the Bifeng Mountain. The poet's pen is ingenious and delicate: the sentence of "wild bamboo" uses a word "fen" to describe two similar tones of wild bamboo and green fog, forming a piece of green; The "flying spring" sentence uses the word "hanging", which means that the white flying spring and the blue mountain peak set each other off. Obviously, due to the absence of the Taoist priest, the poet was bored, so he looked around and savored the scenery in front of him. Therefore, these two sentences can not only show the indifference and nobleness of the pure land of Taoist temple, but also understand the poet's feelings of not meeting each other when he visits.
At the end of the two sentences, "No one knows where to go, and I'm worried about Ersansong", the poet wrote the fact of "not meeting" from the side by asking questions, and sent the melancholy of "not meeting" with repeated loosening actions, using a pen to make a slight detour, and his feelings also flowed with the feelings.
The predecessors commented on this poem and said, "Without modification, just write the word' encounter', and the more you die, the more you live." (Wang Fuzhi's Selected Poems of Tang Poetry and Song Dynasty) "There is not a word on the Taoist priest, and every sentence is unfortunate, and every sentence is unfortunate for the Taoist priest." (Wu Dashou's poem raft) tells the beauty of this poem.