liu zongyuan
Ying Chao on the sea is like a sword, cutting people's sadness in autumn everywhere.
How can we turn this body into tens of millions, scattered to the heads of state's homes to see!
After the failure of Yongzheng Reform in Tang Dynasty, Liu Zongyuan was exiled to the south. He was called an idle man, but in fact he was like a prisoner. He fled outside, only in the mountains and rivers far away from the city, killing Mr. Xie, who helped the world in the prosperous times. Ten years later, he was transferred to the more desolate Liuzhou. At the head of Liuzhou City, he looked at the north in the distance, and his thoughts were gloomy, leaving a famous sentence in memory of his colleagues: "In this towering tower, the town stops and the wild begins, and our thoughts are far away from the sea or the sky" ("Visiting Liuzhou Tower to Send Zhangzhou, Ting, Feng and Lian History"). In retrospect, the past is like a calendar, but what happened? ? Uneven, then sad. There is no hope of returning home in splendor, and Liu Zongyuan's idea of worshipping Buddhism gradually rises, which coincides with his ideas of aiding Buddhism and helping Confucianism, "integrating Confucianism and Buddhism" and "assisting the current affairs". In his early years, Liu Zongyuan fell in love with an empty door and immersed himself in it for a long time. According to the preface he wrote for longxing temple monks in Yongzhou, "I have been a good Buddha since I was a child, and I have been seeking his Tao for thirty years. Few speakers in the world can understand what they say. In Lingling, I am unique. " (The Call to Send the Master to Uncle Zhong Cheng) In the process of repeated relegation, he got to know the monks and gradually became infected with Deng Qingbai's environment, which made him sprout a heart that sees through the dust. He felt depressed, which made him study Buddhist scriptures, stuck in pure land, and tried to return to Buddhism, using Buddhism, which is mainly "empty bitterness", to wash away his troubles and seek spiritual liberation.
This poem was written by Liu Zongyuan and monk Hao Chu when they climbed the mountain together. Hao Chu, a disciple of Zen master Long Anhai and a native of Tanzhou, came to visit Liu Zongyuan from He Lin, Guangxi, and they boarded the scenic spot. In the poet's eyes, the mountains by the sea are like swords. In the poet's eyes, the Guihai area is tall and beautiful, and the steep mountains have become swords. This kind of description is vivid and vivid, and it is different from Han Yu's "Jiang Zuoqing Luodai, the mountain is a jade hairpin" ("Send to Yan Taifu in Guizhou"). Su Shi once said: "The servants went to Wudong Wendeng, and the mountains along the way were really like swords." Reciting a thick poem tells us how many strange peaks there are on the seamount. "And it is right:" There is no water in the department, and there is a sword mountain in the sorrow? "In the Song Dynasty, Hu wrote Tunxi Fishing and Conceiving Conghua:" I participated in Guan Guilin twice and witnessed the strange peaks and rocks ... "The mountain on the seashore is like a sword" is really well organized. "Thus, the starting line of this poem is strange. The second sentence comes from the previous sentence: "Qiu Lai broke his heart everywhere. "The ancients wrote many works mourning autumn. Song Yu argued nine times: "Alas! Autumn is also angry! "Eternal * * * this gift. In the autumn when everything is dying, the poet climbs high and looks far, and from the grotesque mountains, he thinks of using these swords to cut off his troubles and worries. The poet once wrote in the poem "Meet at the Hutou Pavilion in Xiaoxiang": "If you want to be comfortable, you can think far. "The sadness of official detention and homesickness is' leaving sorrow', which makes people feel sorry for it. In this poem, Liu Zongyuan, who studied the internal canon, used Buddhist scriptures to drive it with a pen, and captured it in the poem "Vimalakīrti Sutra Bodhisattva Travels": "Break the thief with a smart sword. "The Eight Classics of Mind Learning": "A magic weapon is like a smart sword, which cuts off the relationship between life and death. "The poet prayed to cut off his sorrow with the sword of wisdom, which was heroic and novel and won the Zen Samadhi. In fact, some predecessors also introduced the "sword of wisdom" to the text creators. For example, in "Breaking the Demon and Changing the Text", the Buddha is described as effortless and defeated the evil demon king Papman: "If you are ashamed of the sword and don't lift it, the ghost will be surprised; Zhijian didn't turn, and Papman was afraid. "In this way, Buddhism is boundless. The third sentence, "If you want to turn it into hundreds of billions", is also a code word of Buddhist scriptures. Buddhism has a three-body theory, that is, dharma body, report body and Tao body. Incarnation is also called "responding to the body", "transforming" and "living with your heart". It follows fate, "like an image in a mirror, all causes are consistent, and all causes are separated from reason" (On Great Wisdom, Volume 99). The seventh volume of Buddhist scriptures says: "Changing the body benefits all beings, showing all kinds of changes and accidents. "Explain the Buddha's statement that things should be revealed and all beings should be measured to help the suffering of the world. From this, it is deduced that the Buddha has 32 cycles and hundreds of billions of cycles. For example, "Sixteen Arhats Zan" by Huang Tingjian in Song Dynasty: "One body is in meditation and more than one body appears, and two arms are stretched out for four days. "In the Yuan Dynasty, Xian Yu wrote" After Zhao Moyan's Orchid Pavilion ":"Orchid Pavilion incarnates tens of billions, and Zhenguan Zhao Mo pushes first. "There is a similar statement in the Shurangama Sutra. There is also the magnificent description of the three worlds of Lotus, China and Tibet in Hua Yan Jing, and there are countless wonderful scenes of the incarnation of Bodhisattva in the overseas world. These are the supports of poets who are familiar with Buddhist scriptures. The poet thinks of cutting off his sorrow, parting from the mountain like a sword, and then turning himself into hundreds of billions by parting, thus "climbing to the top and looking at his hometown", which just reflects the intensity and enthusiasm of the poet's homesickness. The "hometown" in the poem has a pun meaning, which refers to both the poet's hometown and Chang 'an in Kyoto, and uses homesickness as a metaphor for the country's worries. The two are intertwined and inseparable, which shows the poet's loyalty to the country and his aloof and noble character. As the saying goes, it is annoying to use poetry to hold the spirit. In the Ming Dynasty, Qu You compared this poem with Li Deyu's "Climbing the Cliff into the City" when he was exiled to Hainan. He thought that "a bird flying alone in the capital for half a year is miserable to read." Bishan seems to want to keep people living and is surrounded by the county seat. "Although resentment is not reluctant, there is a feeling of love." Yuan Hao asked "On Poetry" (Part 20): "Xie Kefeng reflects ancient and modern times, who originated as deep as Liuzhou? Zhu's lingering sound is still there, but it is a lonely heart. Yao Ying's "On Poetry" in the Qing Dynasty says: "Shi Jie Sao is quiet and full of spirit, and Longzhou is absolutely rugged." It is also reflected in this poem.