Zen master is a poem, which mainly realizes the infiltration of Zen into poetry and expresses their observation, thinking and understanding of the world in poetry, thus giving poetry introspection and interest. In this way, the energetic and calm artistic style of China's poems gained an important position. In the Tang Dynasty, a group of pastoral poets, including poets and monks, rose up and merged into a poetic school for a reason. Since the Song Dynasty, all the poets who lived in seclusion in the mountains and relied on mountains for food, some of their works were indifferent, even almost out of touch, and almost all of them were infiltrated by Zen to some extent. This is still the case until modern times. This kind of example can be seen everywhere. It can be seen that the relationship between Zen and poetry is not only long-standing, but also quite close.
There are usually two ways to integrate Zen and poetry. One is to use Zen as a metaphor for poetry. Yan Yu, a poet in the Song Dynasty, wrote Cang Shi Lang Dialect, which divided poetry into three levels: Han Wei Jin, prosperous Tang Dynasty, the return of Dali and late Tang Dynasty, with Mahayana, Hinayana and Zen Buddhism as the control. To learn poetry, you should be correct in entry, determined to be high, take the Han, Wei, Jin and Tang Dynasties as your teacher, and don't be a figure below Kaiyuan and Tianbao. This is the essence of Zen's "taking law as the top". In the method of learning poetry, he advocates "wonderful enlightenment", pays attention to the artistic conception and charm of poetry, and emphasizes that "the antelope hangs on the horn and there is no trace to be found", which is consistent with Zen's emphasis on "epiphany" and wonderful creation of nature. "Cang Hua" takes Zen as its theory of poetry and Zen as its expression of poetry, which has become a major feature of poetry talk, enlightened future generations, pioneered the theory of "verve" and "verve" in Qing Dynasty, and made some poets' works have Zen flavor. There are works on poetry in Song and Wu Dynasties, one of which says: "Learning poetry is like learning Zen, and bamboo couch groups will last for a few years. When you wait for your own home, you will be detached when you are idle. " Explain that poetry theory and Zen theory have similarities. Learning poetry is the same as meditation; After some practice of bamboo couch futon, we can go beyond the stage of carving chapters and sentences and reach the highest state of clarity, naturalness and ease of use.
Another way to integrate Zen with poetry is to introduce Zen into poetry, that is, to directly introduce Zen into poetry. For example, Su Shi's "Qin Poetry": "If there is a piano sound on the piano, why not put it in the box? If the sound is on your fingers, why not listen to it on your fingers? " Click on the poem Shurangama Sutra; "For example, pipa, harp and pipa have wonderful sounds, but they cannot be pronounced without beautiful fingers." As a musical instrument, the sound of the piano is innate, but it can't be produced unless you play it with your fingers. This is the so-called mirror stage of Zen, and it should be wiped frequently. That is, the introspection kung fu mentioned above. Wang Wei's pastoral poems have been embodied. For example, Chai Lu: "There seems to be no one on the empty mountain, but I think I hear a voice. Sunlight enters the Woods and reflects from the green moss to me. " The words "returning to the scenery" and "re-taking photos" in the sentence seem to write a scene with movement in stillness and stillness in movement, but in fact they only expand the artistic conception of the poem-returning to the photos, which embodies the introspection kung fu that Zen scholars attach great importance to. Another example is his poems, "There is moonlight in the pine forest, crystal stone in the stream" and "There is no bright moon in the forest except my comrades", all of which contain deep Zen and reach the realm of selflessness. Poets who were contemporary with or later than Wang Wei, such as Li Bai, Chu Guangxi, Wei and Bai Juyi. It has also been influenced by Zen, but the number is small and the degree is deep and shallow. In the Song Dynasty, Zen became a common practice. Poets and monks are friends, discussing poetry and meditation, learning from each other, inspiring each other and practicing poetry. For example, Su Shi's contact with Fo Yin left many anecdotes. Sue's disciples, such as Huang Tingjian, made friends abroad. The poems of Zen masters and the meditation of poets lasted for a long time and did not take their place, and their charm continued until the late Qing Dynasty. For example, Eight Fingers Toutuo, () and Su are all outstanding poets and monks in modern times. All these are enough to prove that Zen poetry is the product of the fusion of Zen and poetry, but its appearance has injected new content into China's poetry, made the eminent monk and great virtue gain a new form of talking about Zen, made the poet gain a new artistic expression, created a new artistic conception and charm, and made the poetry more colorful and intriguing. Therefore, in the history of China's poetry development, the role of Zen poetry should be affirmed. Of course, Zen poetry sometimes tends to be boring, and its argument lacks visual means, which often leads to divorce from real life. However, any poetry works are inevitably flawed and different, and the negative effects of Zen poetry are of course there, but they are secondary after all.