"Life is like a dream, and a statue still shines in the moonlight over the river" is the finishing touch in Su Shi's "Niannujiao·Chibi Nostalgia". How to understand it is another key to correctly understanding the purpose of the poem. Regarding its evaluation, everyone agrees: it expresses the poet's "disheartened" negative life thoughts. This is almost a definite assessment. However, after careful consideration, the author believes that it promotes the author's noble ideals of life and gives people positive inspiration.
In "Life is like a dream", "life" actually refers to "official career". Throughout history, the poem talks about the meritorious deeds of "eminent figures throughout the ages" in their official careers: When thinking about reality, what I remember is the hardships of my official career, as well as my official career. Su Shi nearly lost his life because of the so-called slander of the government, so Do not use "official career" or "official career" but use "life" to avoid involving political affairs and another disaster strikes. Su Shi was imprisoned and tried for the rest of his life. He was trapped in Huangzhou after being convicted. He looked back on his political ups and downs and savored the taste of his official career. , using the Buddhist "Six Such" (such as dreams, illusions, bubbles, shadows, dew, and lightning) viewpoints, he expressed his doubts and thoughts about the meaning and value of the ideal of merit, and used it to abandon the ideal of merit that he had persistently pursued. The illusory consciousness in his official career is extremely heavy, and it is also consistent with the saying "a statue returns to the river and the moon". If we only stay on its surface meaning and do not analyze it in conjunction with Su Shi, then we can say that it is world-weary, worldly, and mischievous. It is full of thoughts about pleasure, and it seems logical to say that it reflects the poet's pessimistic and decadent negative outlook on life. In fact, the problem is not that simple. The implication of the image in the work is a spark that bursts out from the depths of the writer's psychology. It is a chromosome latent in various genes of the individual, society, history, and the universe. It is the emotionalization of the objective image. Its root lies not in the objective image itself, but in The author's main thoughts and feelings. Most of Dongpo's words express subjective consciousness, shape self-image, express unique life experience, and express his own life ideals. As Yuan Haowen said: "Since Dongpo came out, there is no writing besides emotion." (Long Muxun, a recent scholar in "New Yuefu Yin", also noticed this. His "On the Transformation of Poetry Style in the Two Song Dynasties" said that Su Shi "desperately ignored everything and used Si style to express his personality and character ambitions". ("Ciology Quarterly") "Volume 2, No. 1) Then to discover the true direction of the meaning of "Life is like a dream, a statue returns to the river and the moon", we cannot just talk about its meaning based on its image, but more importantly, we must grasp the poet's main thoughts and feelings. Mencius said: "How can I praise his poems and read his books without knowing who he is?" This is the truth discussed.
Needless to say, "Life is like a dream" does have Su Shi's "political retreat" in his official career. "The negative side of ", we don't need to elevate the ideological nature of his works because of our love, but we can't simply deny it because the negative emotions are revealed in the words. In the midst of mental pain, the poet does have a real aspect of using it to relieve the inner stagnation, but It is not the whole of his spiritual world. "Official career is like a dream" does not mean that the poet's entire life attitude has become depressed. He does not develop from this to the boredom and sentimentality of his entire life like his predecessors. His goal is not the same as that of his predecessors. His "political avoidance" turned into "social avoidance", and he fell into a quagmire of negativity and could not extricate himself. When Su Shi used the Buddhist thoughts to relieve his worries, he warned himself: "Those who learn from Buddhism should be calm in this period. Be still." It seems to be lazy, and it seems to be unrestrained. Scholars may not reach what they expected, but first get what they want, which is not harmful." ("Reply to Bi Zhongju's Book") He was wary of the laziness of Buddhism and the relaxation of Lao and Zhuang. , which shows that his pursuit of life is positive. During his stay in Huangzhou, he made amazing achievements in literature. This is proof. His younger brother Su Zhe said: Before this, the articles of the two brothers were incompatible. "Up and down"; "Now that he has been relegated to Dian, Du Men lives in a deep place, and his writing has changed, just like the direction of Sichuan, but it is beyond his reach." ("Dongpo Epitaph") Su Shi is like Confucius, "Desire." In order to cure the ills of the world, if the Tao is not good, then the "Poetry", "Book", "Ritual", "Music", Preface to "Spring and Autumn", "Outline of the History of Chinese Literature") Confucius will not meet Lu, then he will go away. ; If Taoism fails, he retreats and writes books. His attitude towards life can be described as positive. Su Shi's leading position in the literary world of the Song Dynasty is enough to show that not only did he not go down the path of negativity and decadence, but he also pursued tirelessly in life. Therefore, Su Shi here does not use "wine" to write "sorrow", which is not in line with the poet's broad-minded and adaptable personality; he uses "wine" to write "joy", but it does not express the feelings of worldly confusion, world-weariness, and indulgence in pleasure. So, what does it mean? Now let’s explore the poet’s self-personality, personality, temperament, philosophy of life, and life ideals.
Dongpo’s words are often as person-like in style and personality as in word quality. Regarding Tian's character, even Zhu Xi, who criticized Su Shi, could not help but admire his awe-inspiring righteousness. He said: "Su Gong wrote this paper out of a moment of funny talk and laughter, and he didn't notice it at first, but his arrogance and understanding of the past and the present are enough to make you want to see him." (Postscript "Zhang Yi Taoist Collection of Dead Trees and Strange Stones on the East Slope" 》) Su Shi valued "personality" and "honor" more than anything else throughout his life. The "Qu Yuan Pagoda" he wrote earlier said: "Fame is endless, wealth is also temporary. The doctor knows this, so he insists on death." This is what he wrote, and he did the same. He regarded himself as "a man who forgets his body and offends his appearance" (Book of the Emperor Shangshenzong), and also regarded himself as "the one who should speak out if someone is made silent" (quoted in Volume 5 of "Quwei Old News"), and "dangerous words and deeds" The "famous festival" of "being independent and never returning" ("Hangzhou also begging for the county") encourages itself.
He wrote "Gang Shuo" to refute the saying that "the strong are easy to break", believing that this is the argument of "people who worry about gains and losses". Until his later years, he still stated that "the emperor's destiny is important, but the minister's integrity is there" ("Qianqiu Sui"). In the vicissitudes of his official career, Su Shi always maintained integrity and integrity, and achieved the perfection of his own personality and morality. When he was demoted to Huangzhou, he wrote, "I picked up all the cold branches and refused to live on the lonely sandbank." (Bu Suanzi: Residence at Dinghui Temple in Huangzhou), which shows his noble character of never clinging to the powerful and upholding good and evil. If we think of the fact that he was nearly beheaded because of the "Wutai Poetry Case", his image of "returning a statue to Jiang Yue", taking "Jiang Yue" as his companion and having fun with "Jiang Yue" seems to reappear It describes the poet's upright and upright direct minister Fan Yi in the dangerous political environment, and hints at his moral character that although he is in poverty, he vows not to "bow down and follow the crowd, and become humble and trendy" ("Dengzhou Xie Xuanzhao Goes to Quebiao") .
Allowing nature, adapting to the circumstances, and being detached and optimistic are Su Shi's philosophy of life. This is also his outlook on advancement and retreat in his official career. He said: "When I use time to give up, my actions are hidden in me. Why not look at them leisurely with my hands on my sleeves. I am long and healthy, and I can travel for many years, and I will fight for my dignity." (Qin Yuanchun·Going to Mizhou) He maintains inner peace with this philosophical view , cheerful and optimistic. He used this standard of conduct to measure the ancients, criticizing Guan Zhong for not being able to "not listen to advice, and then not using it" ("On Guan Zhong's Theory") and accusing Kuai Yi of "being poor when he is not good" ("On Jia Yi"). He greatly appreciated Han Qi and Ouyang Xiu for "serving the king with the Tao, and stopping if they can't". This philosophy of life undoubtedly helped him to overcome the great political pain and maintain an optimistic and broad-minded mood. The image of "Life is like a dream, and a statue returns the moon to the river" embodies his philosophical outlook on life and expresses his transcendent and adaptable understanding of fame, wealth and honor.
Su Shi is a very individual person. He once expressed his upright and unyielding character by saying, "You dare to bully each other with awe-inspiring attitude, and you can fly straight into the air without any surprises" ("Two junipers where Wang Fu's scholar lives"). This personality not only did not change due to political setbacks, but was particularly prominent in Huangzhou. He said: "Don't listen to the sound of beating leaves through the forest, so as to prevent them from whistling and walking slowly. The bamboo stick and mango shoes are lighter than the horse, who is afraid? A raincoat is left for life." ("Ding Fengbo: Rain on the Shahu Road") and even Later, he was demoted to the remote Huizhou and still wrote poems: His white hair was scattered by the frost and wind, and his cane bed in the small pavilion showed a sick look. Mr. Reporter is sleeping beautifully in spring, and Taoist is gently hitting the clock. "("Zongbi") When this poem reached the capital, Zhang Dun laughed and said: Is Su Shi still so happy? So he demoted Su Shi to Danzhou further away. This happened in April of the fourth year of Shaosheng's reign. Su Shi's political opponents understood the poet's political unyieldingness from the happy image of "Beauty Sleeping in Spring", which also expressed the poet's contempt for political persecution and his unyielding personality. Temperament? The meaning of fighting against setbacks and facing fate is all in words. Liu Xizai, a man of the Qing Dynasty, said: The beauty of Ci is not to say anything, but to express words. "On")
These three together constitute the independent spirit of the poet's personality. "Life is like a dream, a statue returns to the moon" expresses the poet's love for life, and in the multiple orientations of life thinking, it finally implements the tireless pursuit of individual life and independent personality value. The poet denies the value of pursuing political achievements with "life is like a dream", and expresses his ideal life of pursuing moral values ??and pursuing the perfection of his own personality and morality with "a statue returned to the moon". This is also the embodiment of the traditional Chinese culture of "achievement, poverty and independence". The ideal of the poet's "old self" was shattered, but he could not help but continue to search for the meaning and value of life in social existence. "One statue returns to the moon on the river", which is associated with the "moon on the river", never conforms to the vulgar and maintains the image of his own nature. , it is to publicize the independent spirit of his personality and hint at the poet's new life thought - to realize the perfection of his own personality and morality.
"Life is like a dream, a statue returns to the moon in the river" records the process of changes in Su Shi's value orientation. Su Shi said in "Dongpo's Epitaph": "(Su Shi) first read the books of Jia Yi and Lu Zhi, and discussed the ancient and modern methods of governing chaos, which is not empty talk. After reading "Zhuangzi", he sighed and said: "I have seen it in the past, but I can't express it. : Now that I see "Zhuangzi", it has won my heart! ... Later, after reading Shi's books, I deeply understood the truth, consulted Confucius and Mohism, and gained broad insights without any hindrance. I could not see the end of it. "This passage fully illustrates the complexity of Su Shi's thoughts and the process of changes. The "Wutai Poetry Case" should be a watershed in the changes in his thoughts. Su Shi said in a letter to his friend in Huangzhou that Uncle Li Duan praised him. "It means "hearing its voice without considering its emotion, taking its splendor and leaving behind the truth", and what is "called" is "all the old me, not the current me". What are the "old me" and "now me"? What are the words " "He who is Zhou Lang, so I am": "He who returns the moon over the river" is now me. That is, the person who persistently pursues the ideal of merit and achievement is me; the person who pursues the perfection of personality and morality is me now. The poet uses images to show it here, with deep thoughts and far-reaching meanings.
In short, we should grasp the rich connotation of the literary image of "life is like a dream, and a statue returns the moon on the river" based on the poet's outlook on advancement and retreat in his official career, self-personality, personality temperament, and changes in life ideals. To determine the potential relatively certain directional hints and emotional intentions it contains, it is not advisable to stay in the language form and make rash, superficial, or even distorted evaluations. Finally, let us put the poem back into the original work and use a brief table to illustrate its organic connection with the content of the entire work.