meng haoran
Young people have no physiology and often want to see this body.
Yet I feel the harmonious heart-beat of the Sacred Unicorn, roughness is mostly in the dust.
In the evening, I went back to the old valley, even with my neighbors.
I am very satisfied with the contract under the forest, and * * * pushes Jane to her seat.
It is convenient to display a maze when reading words.
Guiding in subtle ways is a clean cause.
Worry about the industry, the mountains turn cloudy.
Ask questions in the morning and talk halal at night.
Wonderful ink is ancient and unique, and the words are amazing.
The meditation room is closed and quiet, and the anthers are constantly in winter and spring.
Shi Ping borrowed a piano and inkstone and fell into the spring to sprinkle clothes.
If you want to know the meaning, seagulls will be tamed sooner or later.
Meng Haoran was born in Xiangyang (now Xiangfan City, Hubei Province). Born in the first year of Wu Zetian Yongchang (689), he died in the 28th year of Xuanzong Kaiyuan (740). Less good meaning, work in five-character poetry, first hidden in Lumen Mountain, suitable for poetry. Forty-year-old, visiting the capital, reading poems written by imperial academy. Zhang Jiuling and Wang Weiyou praised it. Wang Wei also invited Haoran into the interior office to discuss poetry. Just then, suddenly Emperor Xuanzong was lucky, and Wang Wei introduced Haoran to Xuanzong. When the emperor asked about his poems, Haoran recited his latest works and recited a sentence: "I was expelled by a wise ruler because of my mistakes. I was ill for so long, and I didn't see my friends." The emperor was unhappy and said, "I didn't abandon you because you didn't ask for an official position." Why did you falsely accuse me? " "Because of life also nanshan, with cloth. (Biography of the Tang Dynasty)
The title of this poem is "Master Yi Zhan", which is suspected to be the monk Zhan Ran. Zhan Ran, a monk in the Tang Dynasty and the ninth ancestor of Tiantai Sect, befriended Haoran. Zhan Ran was a disciple of Confucianism. At the age of 20, he entered Zuoxi Xuanlang to study Tiantai Sect. After Xuan Lang's death, he took the Tiantai Sect of Zhongxing as his own responsibility and put forward the theory of "unintentional". He believes that the heartless things such as wood and stone between heaven and earth also have "Buddha nature", which develops the theory of Tiantai Sect. Under the influence of Zhan Ran, Haoran's poems pursue more Zen. Yan Yu said: "Meng Xiangyang's academic talent has made Korea retreat, and it is just wonderful that his poems stand out." He also said, "Generally speaking, Zen is only in the wonderful realization, and poetry is also in the wonderful realization." Yan Yu uses Zen as a metaphor for poetry and thinks that Zen and poetry have something in common. It is considered that Haoran's poems surpass Han Yu's by integrating poetry with Zen and seeking Buddhism and Zen interest in poetry. Yan Yu's theory really captures the characteristics of Haoran's reclusive poems and is full of Buddhist and Zen interests. This feature is also prominent in this poem.
"Young people have no physiology and often want to see this body." No physiology; Buddhism holds that everything in the world is immortal. Buddhism believes that everything in the world has birth and death. The meaning of this poem is: when I was a child, I heard the Buddhist doctrine that everything in the world is immortal, and I often used this doctrine to observe myself. The first two sentences show that the poet is still cautious about some viewpoints in Buddhist teachings.
"The heart is rare, and the rugged is mostly in the dust." Mind: the behavior of the mind. The mind is the mind, and the trace is the line. Dust: earthly. It means: it is difficult to be both mentally and physically, and the road is rugged, because people live in the world.
The first four sentences conclude by observing life in Buddhism, pointing out that the rugged road and the troubles of personnel are all caused by people living in the world. This paves the way for the following poems to create a natural and simple, extremely free and leisurely life, to compete with the world and get along well with Master Zhan Ran.
"Go back to the old valley late, and be neighbors with Zhigong." Old valley: the place where hermits live, which seems to refer to Lumen Mountain. Zhigong: Zhi Dun, a monk in Jin Dynasty. Good at saying that there was a Taoist priest who was very famous before his death and was called Zhigong. Later generations also called the monk Zhi Gong, which seems to refer to Master Zhan. That is to say, I came back to my secluded place very late, but I happened to be a neighbor of a monk in Zhan Ran. The word "even and" is well used. Everything is so natural and casual. The heart is not peaceful to the extreme, and the mood is not elegant to the extreme. You can't say that.
"I am very satisfied with the contract under the forest, * * * push the seat." The seclusion of a hermit. Jane on the table: use the precious jade on the table to compare the beauty and virtue of people. Li Ruxing: "Confucianism has a treasure to be hired." The meaning of these two poems is that I am very happy to be friends with Master Zhan in the forest and praise each other's beautiful character. The word "push" is very meaningful and vividly shows their indifferent and friendly feelings.
"When you read this book, you can easily see this maze." Sea of Misery: Buddhist Language. Buddhism believes that life is alive and suffering is endless, just like the sea, so it is called the sea of suffering. Labyrinth: Buddhist language. Buddhism believes that people often lose their way in the three realms of colorless lust and the six divisions in the wheel of karma, and they need to cross the river with compassion to find the right way. Convenience: Buddhist language. Refers to all kinds of flexible methods adopted to "get rid of" all beings. These two sentences are the poet's requirements for Master Zhan. Ask Master Zhan for mercy and show him the way to "free" all sentient beings, just like a bodhisattva crossing all sentient beings, so that he can get out of the misery as soon as possible. These two poems show the poet's desire to seek liberation from Buddhism and Zen.
"Guide in a subtle way and become a clean cause." Subtle method: subtle and mysterious method, referring to Buddhism. "Infinite Life Sutra": "Ten Methods of Subtle Method". Guide: Enlighten. Cleanliness: Buddhist language. Buddhism calls the realm away from evil deeds and troubles purity. "Zhuzhai Shuo": "Stay away from all bad karma troubles, so it is called purity." Cause: Karma. The meaning of these two poems is that Master Zhan will enlighten the poet with the subtle method of Buddhism, so that the poet can stay away from all evil deeds and troubles and become a clean cause. Quiet is also a subtle solution of Taoism. At this point, Buddhism and Taoism are interlinked.
"Worrying about the country and worrying about the industry, the mountains turn cloudy." Trouble: Buddhism calls body and mind confused by greed. Lu Baozhi of Jingdezhen Deng Chuan praised Mahayana: "But without everything, the troubles will naturally disappear." Free translation of Sanskrit karma. Buddhism believes that in the Six Paths, the cycle of life and death has long been doomed. Its good and evil must be bittersweet, which is the so-called karma. Industry includes action, language and ideology, which are called entity industry, oral industry and intentional industry. These two sentences mean that the confusion caused by physical and mental difficulties and insatiable greed has been eliminated in thought, language and practice, and the scenery of mountains and rivers has suddenly become focused and affectionate, and things and I are one. Huineng's "Tanjing" said: "Knowing its heart and seeing its nature, it is self-contained." That is to say, if people realize their true nature and discover their truth, they will naturally become Buddhas and Taoists. In Zen's view, the symbol of reaching this state is the unity of all things, Brahma and I, mind and matter, and everything is empty. The phrase "the mountains turn cloudy" contains countless Buddhist and Zen interests. The mountains and forests were originally heartless things, but as long as they got the news, they merged Buddhism and Zen, and the mind and things were integrated. What was originally ruthless, static and lifeless was full of life and feelings at once. This realm is different from the empathy theory of western philosophical aesthetes. Personal feelings are transferred to things, but the subject embraces nature and makes nature and things full of life and feelings. The above four sentences are Master Zhan's preaching of the true meaning of Buddhism to Haoran, and the poet's pleasant physical and mental feelings after understanding the interest of Buddhism and Zen contained in things.
"Ask questions in the morning and talk halal at night." Doubt: a difficult place to understand in poetry or Buddhism. Tao Yuanming's poem "Migration": "Appreciate the strange pen and analyze the doubts." This refers to Buddhism. These two sentences mean that in the morning I asked Master Zhan for advice because I had doubts about Buddhism, and in the evening I listened to Master Zhan's words all night, which made me understand the true meaning of Buddhism. Muslim: pure and pure, wanting more, this refers to the true meaning of Buddhism. The first is the process and psychological feelings of the poet gradually understanding the true meaning of Buddhism under the enlightenment of things and the guidance of Master Zhan.
"It is called ancient, and the Chinese characters are amazing." Wonderful ink, exquisite calligraphy. Thorn: Poetic and literary talent. These two sentences are addressed to Master Zhan, saying that his calligraphy is wonderful, rare in ancient and modern times, and his poems are sometimes amazing. Li Mengyang said: "If you are under Mo Miao, you don't call it, although Li Duqi's ancient poems are all dense and then scattered." It is pointed out that the poems under "Mo Miao" are out of order. Li Mengyang didn't look for the reason why poems were scattered under "Miao Mo", but defended poems with the fact that people like Li Bai and Du Fu inevitably got this disease. We believe that the following "Mo Miao" appears scattered because it adds something about Master Zhan at this point, and writing two things at the same time makes the theme appear unfocused.
"The meditation room is closed and quiet, and the anthers are even in winter and spring." Zen room: the place where monks live. This means that Master Zhan lives in a secluded meditation room, grows flowers and plants for a year, and rarely comes into contact with people. The word "Guan" is skillfully used. With this word alone, you can write that the land where Master Zhan lives is rarely disturbed by the world, quiet and empty, and enjoy Buddhism and Zen.
Flat ancient books, Qin Yan, falling springs and sprinkling towels. Borrow: It originally meant to sit and lie on it, but it is used here to express the meaning of the piano and inkstone. In other words, the inkstone was placed on the polished stone at will, and the water drops from the flying spring accidentally fell on the towel. Everything is so natural and casual. This seems to say that Master Zhan has gained the interest of Buddhism and Zen, completely got rid of the shackles of things, and reached the highest Zen realm of quietism, where the Brahma and I are one and the mind and things are one.
"If you want to know the meaning, seagulls will be tamed sooner or later." Ignorance and extinction: the truth of life and extinction. This refers to the Buddhism of getting rid of troubles and seeking longevity. Tame: obey. Liezi Huangdi: "Although tigers and wolves are carved eagle birds, they all have people who are obedient." The meaning of these two poems is that if you want to understand the Buddha nature of life and death and get rid of worldly troubles, you must be tamed like a seagull. Everything conforms to nature and is indisputable. This last sentence seems to be the poet's self-summary of the whole process of pursuing Buddhism and Zen.
Throughout the poem, the poet compares Zen with earthly life. Under the guidance of Master Zhan, he finally got rid of the fetters of things and reached the Zen realm of "the unity of things and me" and "the unity of Brahma and me", thus seeking endless Buddhist interest in Zen.
In addition to the endless interest in Buddhism and Zen mentioned above, this poem of Haoran has an obvious feature in writing: simplicity, naturalness and freshness. What happened, written in chronological order, began and ended, and the ideological context was extremely clear and natural. There is no trace of carving axe, and it is natural. Fang Hui commented on Meng Shi's poem "every sentence is natural and has no trace of description". This comment is also appropriate for this poem. The language is both fresh and tempered, such as the words "push", "combination" and "flat" analyzed earlier. These words seem ordinary, but they are meaningful.
As a Zen poem, it is the most difficult and inflexible. The interest in Buddhism and Zen in this poem, without saying a word, is revealed from that kind of casual leisure. Reading Haoran's Zen poems makes people feel that "the words are scattered, the words are washed away recently, and they are completely clean after reading, reflecting their true colors internally." (Hu Zhenheng's Before the Return of Tang Yin) This achievement can't be said that the poet got it from Buddhism and Zen.