1. The Zen meaning in Su Shi’s poems
Su Shi·Using nature to express Zen meaning Using nature to express Zen meaning is to comprehend from static and dynamic natural landscapes in poetry creation Zen theory is one of the specific expressions of Su Shi's landscape poetry creation.
The characteristic of this type of poetry is that the description of natural scenery and the perception of Zen principles are separated in the same poem. For example, "Hundred Steps of Flood": "The long flood fights and jumps into the waves, and the boat goes south like a shuttle.
The navy screams and the geese rise, and the rocks scramble to learn from each other. ... I was born in Chengdu. As the days and nights pass, I sit down and think about Silla.
In my drunken dream, I can't believe that the bronze camel is buried in thorns and has been lost for a thousand eons. Looking back at this water is like a snake. p> Look at the green rocks on the shore, which are like bees' nests in ancient times. But my heart has no place to live, even if the creatures are sailing like me! Go back to the boat and go back to the master.
In the first half of the poem, the metaphorical technique is used to exaggerate the rapidity of the water to symbolize the shortness of life. The last fourteen sentences are about Zen, especially "Look at the green moss on the shore. The couplet "Artemisia's eyes are like honeycombs" vividly and incisively expresses the Zen philosophy that many boat people have passed away, but the flowing water remains the same. He also pointed out that as long as the mind is absent, the above-mentioned laws of creation cannot become a shackles on life.
Here Su Shi relied on landscapes to comprehend Zen principles in the "quiet" and "moving" natural landscapes. In the history of Chinese literature, landscape poems in the "pure" sense of "modeling mountains and rivers, wandering scenery" have appeared since the Jian'an period. In the decline of the "dynasty", poets realized that "the destiny" is also fleeting. , however, when they opened their worldly eyes, they suddenly found that the commonplace landscape was so majestic and magnificent, so glorious and youthful.
As a result, poems and essays appeared that reflect that real life is better and more valuable than "destiny". These poems and essays often show a strong flavor of life and show their understanding of social politics and secular affairs. of attention. They express their depression by describing nature and expressing their feelings for the landscape.
Just like Xie Lingyun's landscape poem, "The wilderness is vast and the shore is pure, the sky is high and the moon is bright in autumn ("First Arrival to the County"). "The flow behind Sichuan is peaceful, but the sky is quiet.
Sail to pick up the stone flowers, hang a mat to pick up the moon from the sea. " ("Traveling from Chishi into the Sailing Sea").
Feel the simple and authentic life scenes in the natural landscape, and understand the transcendence of fame and reality in nature. When it comes to the creation of Liu Zongyuan's landscape poems, It is no longer simply "modeling mountains and rivers", but giving the poems a strong emotional color and becoming the embodiment of the poet's emotions. Nanjian, when I was alone in the pavilion at noon. ...The birds sing in the deep valley, and the cold algae ripples.
The soul of the departed country has left, and the tears of those who cherish me are empty. "Climb the Liuzhou City Tower and send a message to Zhangting to seal the four states": "The tall buildings on the city are connected to the wilderness, and the sea and the sky are full of sorrow and thoughts."
The turbulent wind stirs the hibiscus water, the dense rain slants into the Xili wall..." etc. Although these poems are written with deep affection and soul-stirring feeling, the subjects of their creations are not transcendent from nature.
Su Shi is different. First of all, in terms of creative concepts, Su Shi proposed to observe natural things with an "empty and still" mentality and to observe the movement quietly. In his poem "Gift to Yuan Zhi", he said: "It is the body. Like the void, all things are stored by me. "
"Ci Yun Seng Qian Jian Shi" also says: "The water in the Taoist's chest is clear, and all phenomena rise and fall invisible. "It is also said in "Song Shen Liu Shi": "If you want to make poems wonderful, you should be endlessly empty and quiet.
Silence causes the movement of the crowd, and emptiness attracts thousands of mirrors. "In "Chao Ci Goes to Dingzhou", it is emphasized again: "When it is dark and see the light, when it is quiet and moves, the emotions of all things will be presented in front of you."
Su Shi proposed that poets should ponder their thoughts. Think quietly, concentrate, and observe and capture all phenomena in the world and their movements with a clear and open mind. In Su Shi's view, nature is beautiful, and poets must be good at conveying the spirit of natural scenery and making the most of the changes in nature. The inherent principles of nature embody subjective feelings.
Su Shi did not describe scenes or express emotions like any other poet of the previous generation. He did not even pursue the artistic conception of blending scenes, but only used Zen style. Look at nature with your eyes, break away from nature, and gain the freedom to grasp nature. When Su Shi first arrived in Huangzhou, he was suffering from poverty and illness.
In his poems of this period, he wrote many times. He mentioned that he was "poor as hell", and in his letters to friends he also said many times that his right eye was seriously ill and he had been ill for half a year, and that "Du Men was a monk, and all his thoughts were wiped out" ("With Cai Jingfan"). In this case, he "Gui Cheng Buddhist Monk" concentrated on studying Buddhist scriptures and began his further in-depth exploration of Taoism. In his "Huangzhou Anguo Temple" he summarized the reasons and psychology of first coming to Huangzhou to study Buddhism.
"Closing the door but sweeping away, cleaning up the soul, retreating and thinking about it, looking for a way to make a new start. On the other hand, looking at the past actions and intentions, they are not in the right way, and it is not the only one who has offended me now. If you want to do one new thing, you may be afraid of doing something new.
If you look for something similar, there will be those who regret it. So he sighed and said: "Tao is not enough to control Qi, and nature is not enough to overcome habits. If you don't hoe the roots, you will work on the ends. Even if you change it now, you will do it again later."
Dear Buddhist and monks, Yung Guicheng, would you like to be cleansed? ’ We found a jingshe in the south of the city, called Anguo Temple, with lush forests and bamboos, a pond, pavilions and pavilions. I often go there in a day or two.
Burning incense and sitting there, deeply introspecting yourself, you will forget things and me, your body and mind will be empty, and you will seek the source of sin and dirt, but you will not get it. When one thought is quiet, the pollution will fall away, the outside and inside will be dark, there is nothing beautiful to attach, and you will enjoy it privately.
Those who go and return at dusk have been here for five years. "But after "the dormitory was roughly settled and the food and clothing were provided," he began to "self-reflect."
On the surface, this paragraph is about shutting up and thinking about one's mistakes, and sincerely returning to Buddhism, but after savoring it carefully, he felt that Otherwise. First of all, "none of them are right", which is by no means a statement of sincere regret, but an expression of one's anger in an artistic way; the following words are more of a request than a prayer for blessing. With your own mind, you should mentally abandon the dirt and pollution of the world in order to achieve the state of "forgetting everything and myself"
Therefore, "I am not escaping from the world, but an opportunity to escape from the world." This is Su Shi's attitude. A distinct attitude of Buddhism. In Chinese history, the thoughts of Buddha and Lao Lao often became the spiritual support of the poor scholars, but Su Shi did not accept the influence of the thoughts of Buddha and Lao Lao when he was "poor" like ordinary scholar-bureaucrats, and thus moved towards "transcending the world." The nihilistic life of "Buddha".
Su Shi's "Return to the Buddha and the Monk" is not only to relieve depression and eliminate worries, but more importantly, it is used as a spiritual perspective to analyze the past life and seek for gain. It can be said that Su Shi’s poems use Zen principles to achieve a transcendent grasp of nature, and the poet also has a clear understanding of the Zen meaning in the poems. , I often practice Zen in every good place."
Therefore, if we say that Xie Lingyun's landscape poems are the outer barrier of the poet's soul, they are only protected by the natural landscape. 2. The Zen meaning in Su Shi's poems
Su Shi · Borrowing Nature to Talk about Zen Meaning Borrowing nature to talk about Zen meaning refers to comprehending Zen principles from static and dynamic natural landscapes in poetry creation. It is one of the specific expressions of Su Shi's landscape poetry creation.
The characteristic of this type of poem is that the description of natural scenery and the understanding of Zen are separated in the same poem. For example, "Hundred Steps to the Flood": "The long flood jumps into the waves, and the boat goes south like a shuttle."
The navy screamed and the geese were flying, and the rocks were fighting for advice. ...I was born and transformed, and the days and nights passed by. I sat down and slept with one thought that exceeded Silla.
In the drunken dream, people are fighting for each other, how can you believe that the bronze camel is buried in thorns. I felt like I was looking down for a thousand eons, and when I looked back at the water, I felt like a snake.
Look at the blue rocks on the shore, which have long been like bees’ nests. But if my heart has no place to live, even if the creation is driving like me! We went back to the boat and everyone went home, talking more about what Master Xunxun said. "
In the first half of the poem, the metaphorical technique is used to exaggerate the rapidity of the water to symbolize the shortness of life. The last fourteen sentences are about Zen, especially "Look at the blue sky on the shore. The couplet "On the moss, the eyes of ancient mugwort are like honeycombs" vividly and incisively expresses the Zen philosophy that many boat people have passed away, but the flowing water remains the same. It also points out that as long as the mind is absent, the above-mentioned laws of creation cannot become a shackles of life. < /p>
Here Su Shi relied on landscapes to comprehend Zen principles in the "quiet" and "moving" natural landscapes. In the history of Chinese literature, "model mountains and rivers" in the "pure" sense have appeared since Jian'an. In the landscape poems of "Scenery", the poets realized that the "destiny" was also fleeting in the decline of the "dynasty". However, when they opened their worldly eyes, they suddenly found that this commonplace landscape was so majestic and magnificent. , so radiant and youthful
So there are poems and essays that reflect that real life is better and more valuable than "destiny", and these poems often show more. The strong atmosphere of life shows their concern for social politics and worldliness. They express their depression through descriptions of nature and landscapes.
Just like Xie Lingyun's landscape poem, "The wild shores are clear and the sky is high." Qiu Yueming ("First Arrival to the County"). "The current is calm after Sichuan, and the sky is quiet.
Set sail to pick out the flowers, and hang up your mat to pick up the moon on the sea." ("You Akaishi Enters the Sail Sea").
Feel the simple and authentic life scenes in the natural landscape, and understand the transcendence of fame and reality in nature. By the time of Liu Zongyuan, the creation of landscape poems was no longer simply "modeling mountains and rivers", but imbued the poems with strong emotional color and became the incarnation of the poet's emotions.
For example, in "The Title of Nanjian", "The autumn air gathers in Nanjian, and I wander alone in the pavilion at noon. ... The birds sing in the deep valley, and the cold algae dances in the ripples.
The soul of the country has gone. "Climbing Liuzhou City Tower and sending messages to Zhangting to connect the four states": "The high buildings on the city are connected to the wilderness, and the sea and sky are filled with sorrow and confusion.
The wind is turbulent, the hibiscus water is flowing, and the rain is dense. Invading Xili wall obliquely..." etc. Although these poems are deeply touching and thrilling, the subjects of their creations are not transcendent from nature.
Su Shi is different. First of all, in terms of his creative concept, Su Shi proposed that observing natural things should use an "empty and still" mentality to observe movement quietly. In his poem "Gift to Yuan Zhi", he said: "This body is like space, and all things are stored by me."
"Ci Yun Monk Qianjian Gift" also says, "The water in the Taoist's chest is clear, and all phenomena rise and fall invisible." "In "Song Shen Liaoshi", it is said: "To make poetry wonderful, it is necessary to be empty and quiet.
Silence makes the crowd move, and emptiness attracts thousands of mirrors. "Going to Dingzhou" once again emphasizes: "When it is dark and you observe the brightness, when you are still and you observe the movement, the emotions of all things will be revealed in front of you."
Su Shi put forward the idea that poets should think quietly, concentrate, and observe and capture all phenomena and their movements in the world with a clear and open mind. In Su Shi's opinion, nature is beautiful, and poets should be good at conveying the spirit of natural scenery, making the most of the changes in nature, exploring the inherent principles of nature, and embodying subjective feelings.
Su Shi did not describe scenes or express emotions like any previous poet. He did not even pursue the artistic conception of blending scenes. He only looked at nature with a Zen perspective and escaped from nature. Go out and gain the freedom to grasp nature. When Su Shi first arrived in Huangzhou, he was suffering from poverty and illness and was in poverty.
In the poems of this period, he mentioned many times that he was "poor to the bone". In letters to friends, he also said many times that his right eye was seriously ill and he was bedridden for half a year. "My thoughts are gone" ("With Cai Jingfan") In this case, he "returned to the Buddha and the monks", concentrated on studying Buddhist scriptures, and began his further in-depth exploration of Taoism. In his "Records of Anguo Temple in Huangzhou" he summarizes the reasons and psychology of coming to Huangzhou to study Buddhism for the first time.
"Closing the door but sweeping away, cleaning up the soul, retreating and thinking, looking for a way to make a new start. Looking back on the past actions, they are not in the right way, and this is not the only one who has offended me now. I want to make a new one. , I'm afraid that the second one is the same.
If you look for it by analogy, you will regret it. So you sigh and say: "The Tao is not enough to control the Qi, and the nature is not enough to conquer the habit. If you don't hoe the roots, you will work hard." At the end of the day, although it has been changed now, it will be done again later.
The Buddhist monks of Yong Guicheng asked for a cleansing? Go there every day.
Burning incense and sitting there, deeply reflecting on yourself, you will forget about things and me, your body and mind will be empty, and you will not be able to find a single thought where the sins and stains are born, and the pollution will fall away. There is nothing beautiful here, so I am enjoying myself privately.
He has been here for five years after leaving and returning in the evening." But after "the residence was roughly settled and the food and clothing were provided", he left. "Self-reflection" began.
On the surface, this passage seems to be about shutting oneself up and thinking about one's faults, sincerely returning to Buddhism, but if you taste it carefully, you will find that it is not the case. The first is "None of them are right", which is by no means a statement of sincere repentance, but an expression of one's anger in an artistic way; the following words are not so much a prayer for blessing, but more of a request for self-interest. Heart, spiritually abandon the dirt and filth of the world, in order to achieve the state of "forgetting everything and myself".
Therefore, "I am not escaping from the world, but an opportunity to escape from the world." This is Su Shi's distinct attitude towards Buddhism. In Chinese history, the thoughts of Buddha and Lao Lao often became the spiritual support for the poor scholars, but Su Shi did not accept the influence of the thoughts of Buddha and Lao Lao when he was "poor" like ordinary scholar-bureaucrats, leading to a nihilistic life of "transcending the world and becoming a Buddha".
Su Shi's "Return to the Buddha and the Monk" is not only to relieve depression and eliminate worries, but more importantly, it is used as a spiritual perspective to analyze the past life and seek a more open-minded and free spirit. attitude towards life. It can be said that Su Shi’s poems use Zen principles to achieve a transcendent grasp of nature, and the poet also has a clear understanding of the Zen meaning in the poems.
Therefore, if we say that Xie Lingyun's landscape poems are the outer barrier of the poet's soul, they are only protected by natural landscapes. 3. Su Dongpo has a poem praising the Buddha
The first day of the sky is shining brightly, and the wind cannot blow, and the purple lotus is sitting upright. This poem has extraordinary spirit and high artistic conception, which shows that Dongpo The layman is extremely talented and arrogant.
Xueshi Su wrote this verse and immediately sent someone across the river to send it to Zen Master Foyin for appreciation, hoping to get praise from this well-known foreign friend. Unexpectedly, after Zen Master Foyin read it, he criticized the word "fart" and asked the original person to take it back.
When Xuexian Su saw this crude and insulting criticism, he couldn't help but get angry. He struck up the case and crossed the river in person to find Zen Master Foyin for comment. When the boat was approaching Jinshan Temple, Zen Master Foyin had been standing by the river waiting for Su Dongpo. When Su Dongpo saw the Zen Master, he said angrily: "Zen Master, we are close Taoist friends. It's fine if you don't appreciate my poems and my practice." , why bother scolding people?" The Zen master said calmly: "What am I scolding you for?" Su Dongpo then showed the word "fart" in the poem to the Zen master.
The Zen master smiled and said: "Eight winds can't blow it, but a fart comes across the river." Upon hearing this, Xuexianshi Su fell silent and felt quite guilty.
"Viewed horizontally, there are ridges and peaks, with different heights near and far." This is just a small example of Su Dongpo's profound understanding of Zen. It can be said that Su Dongpo has basically entered the first stage of his life. Three realms, but he still failed to be "unable to be blown by the eight winds", and even "hit him across the river" with "a fart". This shows that there is still a considerable distance between us knowing the "Tao" and achieving it. Therefore, understand a truth - know the "Tao", and then be able to act according to this principle - practice the "Tao". From "knowing" to "doing" these are two different things. Only by perfectly combining the two, theory and practice Only by combining it can we truly achieve "the eight winds cannot blow, sitting upright on the purple golden lotus".
It can be said that the stock market brings together all the external "eight winds" interference in the world, and at the same time, the stock market nakedly reveals all the internal "human nature" interference. If you want to truly reach the third realm, you must not "Knowing" and "Tao" have no possibility of survival at all; just staying at the level of "knowing" and "Tao" without "doing" "Tao" will eventually lead to a broken head; only "knowing" and "doing" "Only when we are united can we achieve the righteous fruition and become everyone. The most important thing about this "practice" is Su Dongpo, a great writer in the Song Dynasty, who was erudite and talented, and was also a good interpreter of classics.
His works often reveal transcendent, elegant and thought-provoking Zen ideas. He had a friend from outside the country, Zen Master Foyin, who was a famous eminent monk in the Song Dynasty. He was excellent in interpretation and practice. Su Dongpo had a close relationship with him and was quite impressed by him.
When Su Dongpo was demoted, he once wrote a verse in praise of Buddha. The verse says: Jishou is in the middle of the sky and shines brightly for thousands of people. The eight winds cannot blow him and he sits upright on the purple lotus. This verse has extraordinary spirit and high artistic conception. It shows that Dongpo layman is extremely talented and unparalleled.
Xueshi Su wrote this verse and immediately sent someone across the river to send it to Zen Master Foyin for appreciation, hoping to get praise from this well-known foreign friend. Unexpectedly, after Zen Master Foyin read it, he criticized the word "fart" and asked the original person to take it back.
When Xuexian Su saw this crude and insulting criticism, he couldn't help but get angry. He struck up the case and crossed the river in person to find Zen Master Foyin for comment. When the boat was approaching Jinshan Temple, Zen Master Foyin had been standing by the river waiting for Su Dongpo. When Su Dongpo saw the Zen Master, he said angrily: "Zen Master, we are close Taoist friends. It's fine if you don't appreciate my poems and my practice." , why bother scolding people?" The Zen master said calmly: "What am I scolding you for?" Su Dongpo then showed the word "fart" mentioned in the poem to the Zen master.
The Zen master smiled and said: "Eight winds can't blow it, but a fart comes across the river." Upon hearing this, Xuexianshi Su fell silent and felt quite guilty.
"Viewed horizontally, there are ridges and peaks, with different heights near and far." This is just a small example of Su Dongpo's profound understanding of Zen. It can be said that Su Dongpo has basically entered the first stage of his life. Three realms, but he still failed to be "unable to be blown by the eight winds", and even "hit him across the river" with "a fart". This shows that there is still a considerable distance between us knowing the "Tao" and achieving it. Therefore, understand a truth - know the "Tao", and then be able to act according to this principle - practice the "Tao". From "knowing" to "doing" these are two different things. Only by perfectly combining the two, theory and practice Only by combining it can we truly achieve "the eight winds cannot blow, sitting upright on the Purple Golden Lotus".
It can be said that the stock market brings together all the external "eight winds" interference in the world, and at the same time, the stock market nakedly reveals all the internal "human nature" interference. If you want to truly reach the third realm, you must not "Knowing" and "Tao" have no possibility of survival at all; just staying at the level of "knowing" and "Tao" without "doing" "Tao" will eventually lead to a broken head; only "knowing" and "doing" "Only when we are united can we achieve the righteous fruition and become everyone. The most important point of this "execution" is to implement the discipline of "execution" and act strictly in accordance with the discipline. Only when the discipline is fully realized, all the previous efforts and efforts and all the previous exercises can reflect the meaning of their existence, otherwise it will It will fall short of success, and it will fall short of success.
We know that even the Buddha must use strict precepts to restrain practitioners. Only with precepts can there be concentration, and only with concentration can there be wisdom.
Trading masters like Jesse Livermore became impoverished in his later years and eventually committed suicide. The reason was that he "knowed" but did not "do". There was no problem with his trading strategy. As he himself said, "I am a human being and I also have human weaknesses." The human weaknesses of greed and fear have defeated iron discipline. Therefore, we must use iron discipline to kill our human greed and fear.
If you think you can do it all before, you are completely unable to guarantee it at this level. You always change your carefully thought-out trading plan at the last moment, and you can't help but adopt what you hear from hearsay. News, always... Thinking about Jesse's terrible consequences, it's not too late to make up his mind to withdraw from this market. If you think you have considerable determination and can get through the last hurdle, integrating "knowledge" and "action" like Buffett did, or you can practice it after reading this book, then fine, let's continue. 4. Su Shi’s poems and famous stories
Buddha’s Heart Once Su Dongpo asked Zen Master Foyin: “Zen Master, what do you think I look like?” Zen Master Foyin said: “You look like Buddha.”
Su Dongpo was happy and asked the Zen master again: "Why don't you ask me what you look like?" The Zen master didn't answer. Su Dongpo said: "Zen Master, ask me what you look like."
Zen Master Foyin fulfilled his wish and said: "What do you think I look like?" Su Dongpo said: "I think you look like dog shit." Return When he got home, Su Dongpo was very proud and said to Su Xiaomei: "Little sister, today I defeated Zen Master Foyin. Do you want to hear it?" Su Xiaomei asked, "How did you beat Zen Master Foyin?" Su Dongpo said, "You want to hear it?" Do you want to listen? Let me tell you.
..." After hearing this, Su Xiaomei said: "Chan Master Foyin didn't lose, you did.
" Su Dongpo was puzzled, and Su Xiaomei said: "Zen Master Foyin looks at people with a Buddha's heart, and sees you as a Buddha; you look at people with a shitty heart, so..." Tit-for-tat After Su Dongpo was demoted to Huangzhou, he lived there for several years.
One evening, while he was boating on the Yangtze River with his friend, the monk Foyin, Su Dongpo suddenly pointed to the river bank with his hand and looked at it without saying a word. I saw a yellow dog gnawing on a bone, and suddenly realized something, and threw the fan with Su Dongpo's poem in his hand into the water. The two looked at each other and couldn't help laughing.
It turned out that this was a scene. Dumb couplet. Su Dongpo's first couplet is: Dog gnaws (monk's) bones on the river.
Foyin's second couplet is: Shui Dongpo's corpse (Dongpo's poem). One day at noon, Su Dongpo went to visit Foyin. .
Foyin was busy cooking. As soon as he put the cooked fish on the table, he heard the little monk reported: Layman Dongpo was visiting. Foyin was worried that the secret of eating fish would be exposed. Zhi, put the fish in a chime and hurriedly went out to greet the guests.
The two went to the Zen room to drink tea. When Su Dongpo was drinking tea, he smelled the fragrance of fish and saw the fish on the table. I know the chime by heart, because the chime is a percussion instrument used by monks to perform Buddhist rituals. It is usually turned upside down, but if it is turned backwards today, there must be something fishy.
Foyin said: "Buddha today. I'm here, do you have any advice? Su Dongpo deliberately made fun of the old monk, and said in a serious manner: "I encountered a difficult problem today, and I came here to ask the elder for advice." Foyin quickly put his hands together and said, "Amitabha, how dare you, how dare you." "
Su Dongpo smiled and said: "Today my friend sent out a couplet. The first couplet is: Xiangyangmendi spring is always there. I don’t know how to write the second couplet next time, so I hope the elders can give me some advice. "
Foyin didn't know what the plan was, so he blurted out: "The layman is very talented and knowledgeable. Why is he so forgetful today? This is an old couplet. The second couplet is: People who accumulate good deeds have more than enough to celebrate. Su Dongpo couldn't help laughing: "Since the elders have clearly stated that there are fish in the chime, please let me feast on it!" " According to legend, Su Dongpo was walking with Wang Anshi once and saw that the foundation of a house had been moved and one wall tilted eastward.
Wang Anshi made a mockery of Dongpo by uttering the previous sentence: "The east slope of this wall is tilted! Su Dongpo raised his head and laughed, then recited the second couplet to ridicule Wang Anshi: "This is to blame Anshi!" "The embedded name is clever, and the pun is particularly clever. When he secretly helped the groom Qin Shaoyou marry Su Xiaomei, he was faced with difficulties one after another. When he arrived at the door of the new house, Su Xiaomei made another couplet: behind closed doors, push out the moon in front of the window.
Qin Guan thought After not being able to write a couplet for a long time, Su Dongpo wanted to help, so he picked up a stone from a distance and threw it into the lake. Qin Shaoyou was inspired and blurted out: Throw the stone to open the sky under the water. When Su Shi was young, he was talented and read poetry extensively. He was well versed in classics and history, and was good at composition, so he was praised by people, and his feelings of self-pity grew.
One day, Su Shi wrote a couplet in front of his door: "I know all the words in the world; Read all the human books. The pairing of "end" and "everywhere" vividly portrays Su Shi's pride at that time.
Unexpectedly, a few days later, an old man with a gray hair and a childlike face came to Su Shi's house to "ask for advice". Su Shi recognized the book he had brought. Su Shi took it indifferently and was startled. He didn't understand a single word in the book. The proud and arrogant Su Shi couldn't help but feel ashamed, so he had to say no to the old man. The old man walked away with a smile.
Su Shi was so ashamed that he ran to the door and added two characters to each couplet. The state of mind was completely new, and the neighbors were impressed: "Be angry and know the characters all over the world; Determined to read all the books on earth. "Temple State Yanliang Su Dongpo went to a temple to sit down when he was visiting Mogan Mountain.
When the monk in charge of the temple saw a stranger coming, he said casually: "Sit down. Then he shouted to the young monk: "Tea." "
After the two sat down and talked, the host monk noticed that the other party was chattering away. Thinking that this person was extraordinary, he invited the guest into the side room to talk. After entering the room, the host monk said politely: "Please sit down! He called the young monk again: "Tea!" After further inquiries, I found out that the visitor was the famous Su Dongpo. The presiding monk quickly led him into the living room with a bow and respectful words, and said repeatedly: "Please sit down!" "And told the young monk: "Honor the fragrant tea! "When Su Dongpo was leaving, the presiding monk asked him to compose a couplet.
Su Dongpo was confident, and with a smile, he immediately wrote: Sit down, please sit down, please come up and have tea, offer tea, offer fragrant tea, a bright light for a day, Su Dongpo and his brother-in-law Qin Shao went out of the city to play in the countryside. They saw a "Lei Bridge" built with three stones on the path. Su Dongpo kicked the stone bridge with his feet and recited a couplet at the same time: Kick the three stones of the Lei Bridge. He looked back at Qin Shaoyou and asked him to answer the second line.
Qin Shaoyou didn't answer the second line after thinking for a long time. When he returned home, Su Xiaomei looked at her husband with a displeased look on his face and said something had happened. , and upon asking she found out it was for a couplet.
Without saying anything, she wrote the word "out" on a piece of paper and cut it into two sections with scissors. Qin Shaoyou suddenly realized. Second line: Cut out the word "Liangzhongshan" Note: The title of the previous article is "The temple is cool", and I sneered that I thought it was not bad.
The title of this article is "A bright light", which refers to Qin Shaoyou's unambiguous point. But it was clear after I clicked it.
It is said that in order to find a suitable husband, Su Xiaomei had chosen a son-in-law through writing. When the news came out, there were countless suitors.
Among them was a wealthy young man named Fang Ruoxu. He had been in love with his younger sister for a long time, and he quickly applied for the election after hearing the news. He submitted a few poems that he was proud of. Unexpectedly, when the younger sister saw them, they were as pale as white water, so she picked up a pen and wrote a couplet on them: There was little talent in the pen and no ambition in the mind.
Su Dongpo was very anxious when he saw the couplet written by his younger sister. The wealthy family of the Fang Mansion could not afford to offend, so in order to avoid disputes, they quietly added a word after each of the couplets of the younger sister, and changed the couplets to: The talent in the pen is rare, and the strategy in the mind is endless.
Fang Ruoxu was really overjoyed after reading it. He was eager to see Su Xiaomei to express his sincere feelings. Su Dongpo knew that his younger sister didn't like him at all. 5. Su Shi's poems about tea
"Ci rhyme Cao Fu sent to Huoyuan to try roasting new sprouts"
The fairy mountain spiritual grass is wet in the clouds, and the fragrance powder is not evenly washed all over.
The bright moon comes and casts its shadow over Yuchuanzi, and the breeze blows through Wulingchun.
You must know that Yuxue has a good heart, not a new look.
Don’t laugh when you write a little poem in a play. Good tea is always like a beautiful woman.
"Jijiang Sencha"
Living water must be boiled with live fire, and you can get the deep clear water by fishing for rocks.
The big ladle stores the moon and returns to the spring urn, and the small ladle divides the river into the night vase.
The snow milk has been fried for the feet, and the pine wind suddenly makes the sound of diarrhea.
The withered intestines have not been able to read three bowls of Yi, and I sit and listen to the long and short updates of the deserted city.
"Shiyuan Sencha"
The crab's eyes have grown beyond the fish's eyes, and the swish is about to make the pines sing in the wind.
From the velvet velvet, fine beads fall, spinning around the bowl with light snow.
The silver bottle of purgative soup is the second most praised, but I don’t know the ancient and modern meaning of boiling water.
Have you not seen that in the past, Li Sheng was very hospitable to guests and cooked the food with his own hands?
We don’t see Lu Gong cooking tea like Western Shu or Dingzhou porcelain and carving red jade.
I am now poor, sick, and often hungry. I don’t have a jade bowl to hold my eyebrows in my hand, and I also imitate the public’s way of making tea. The furnace stone and the stone go hand in hand.
There is no need to hold your intestines and stomach to read five thousand volumes of text. I hope you can sleep enough when the day is high.
"Shui Tiao Ge Tou"
Several storms have passed, there was a thunder the night before, flags and guns were fighting, and the spring scenery of Jianxi took the lead. Take the sparrow tongue from the branches, pound it with dew and smoke, and form purple clouds. Gently move the gold grinder, flying green dust, the old dragon ball, the true phoenix marrow, point the future, in the rabbit hair cup, the taste will return to your tongue in an instant. Awakening Qingzhou to engage in work, defeating millions of Sandman, unable to dream of the balcony. The breeze blows from my armpits, and I want to go to Penglai. 6. Search Su Dongpo’s poems about tea
Su Dongpo’s poems about tea include:
1. "Huanxi Sand"
Jujube flowers fall from Su Dongpo's clothes and towels, and the village The sound of reeling is heard in the north of Nancun. Niu Yigu Liu sells cucumbers.
When you are tired and sleepy after a long journey, you are still thirsty and longing for tea. Knock on the door and ask the savages.
2. "Moon Rabbit Tea"
The ring is not a ring, the jue is not a jue, and there is a blurred jade rabbit in it.
The moon is like a beautiful woman wearing a skirt. The moon is full and it is also full. What year will it be if the moon is not full?
If you don’t see it, the tea-fighting master can’t bear to fight with the small group. There are double titles and ribbons with double flying luan.
3. "Ciyun Monk Qianjian's Gift"
The water in the Taoist's chest is clear, and there is no escape for all phenomena that rise and fall.
I plant autumn chrysanthemums in an ancient temple alone, and I want to accompany the poets to dine with fallen flowers.
People ask whether there is north and south at the bottom, and why are the wild geese so dark?
Sitting on a Zen couch behind closed doors, the years are empty above my head.
This year I occasionally go out to seek Dharma, and I want to add steel to the sword of wisdom.
The freshly ground mountains and rivers emerge from the clouds, and children are frightened if their frosty mustaches are not cut.
The prince wants to know but cannot get it, so he knows that there is no beautiful city in the city.
The autumn wind blows in my dream across the Huaihe River, and I want to see oranges and pomeloes hanging in the empty courtyard.
Old friends are each in a corner of the sky, looking at each other like the morning stars.
Why should the old guard of Pengcheng care enough? The jujube forest and mulberry fields invite me to welcome you.
Thousands of mountains are not afraid of the deserted store far away, and my feet want to take advantage of the flying zodiac.
I can’t wear it out after so many beautiful words, but I still have the poetic sentiment.
The apes chanted and the cranes chirped unintentionally, I didn’t know there were people walking down there.
The night rain on the empty steps has cleared away. Who can hide it and cry alone?
I want to pick Yao grass on the fairy mountain, sit with my basket tilted over and wonder when it will be full.
It is appropriate to prepare books, whip and draw paintings, and cook tea and burn chestnuts at night.
Begging Mani to shine on the turbid water, watching the falling moon and the golden basin pouring down.
4. "Farewell to the Two Elders of Jinshan Baojue Yuantong"
After bathing, the towel and crown will be cool in the evening, and the fragrance of tea will linger on the teeth and cheeks after sleeping.
When the boat was crossing the north bank, Xifa Dongxuan refused to be busy.
There is a special way to heal this body, but there is no way to treat external things.
The two romantic elders are still going back, but the date of my return is still unclear.
5. "Shiyuan Sencha"
The crab's eyes are no longer as raw as the fish's eyes, and the swish is about to make the pines sing in the wind.
From the velvet velvet, fine beads fall, spinning around the bowl with light snow.
The silver bottle of purgative soup is the second most praised, but I don’t know the ancients’ intention of boiling water.
Don’t you see that in the past, Li Sheng was a hospitable person and cooked his own food, which made the people live in a new spring.
We don’t see Lu Gong cooking tea like that of Western Shu or Dingzhou porcelain with red jade.
I am now poor, sick and hungry, and I don’t have a jade bowl to hold my eyebrows.
Let’s learn from the way the public makes tea and drink it, and follow it with bricks, furnaces and stones.
There is no need to hold your intestines and stomach to read five thousand volumes of text. I hope you can sleep enough when the day is high.
Note: As the old saying goes, decocting water is equating to decocting tea.