First of all:
Wings return to birds and go to the forest in the morning;
Eight tables are far away, and clouds are near.
The wind is not harmonious, and the heart is turned over.
Gu Zhuo sang, and the scenery obscured Qingyin.
Secondly:
Wing wing returns to the bird, carrying the item and flying.
Although I don't want to swim, I see Lin Qingyi.
If you meet a cloud, you will return.
Sincere and leisurely in the distance, endless sex.
Third:
The wings return to the birds and wander in the forest.
Do you think you have lost your way and are satisfied with your old home?
Although there is no previous lover, but the voice is very harmonious.
In the evening, the air is clear and carefree.
Fourth:
Wings return to birds, feathers are cold.
If you don't go swimming in the forest, you will be targeted by Su Zesen.
The morning breeze is refreshing, and good voices make friends.
I have already paid Shi, and I have already paid him!
Tao Yuanming and Birds
Wei-Jin period was a glorious natural appearance and an era of poverty. Wei Jin people discovered nature externally and found deep affection internally. They love nature and send their feelings to mountains and rivers. The famous Lanting Tour and Jingu Banquet Tour are romantic through the ages. Especially the school of landscape pastoral poetry, originated from this period. Tao Yuanming is a unique "natural stunner" and a wonderful child of the Six Dynasties. His pursuit and understanding of nature is really ahead of the times. Yuan Ming's personality, poetic theme, poetic theory and artistic style all show the pursuit of nature. Nature is related to freedom, and the desire for nature of Wei and Jin scholars at the end of Yuan Dynasty actually represents their dual desire for physical freedom and spiritual freedom. This desire became particularly prominent after the relatively loose rule of Confucian classics in Han Dynasty. It is also worth noting that Yuan Ming's pursuit of nature is closely related to birds. In sharp contrast to the prevalence of Feng Xuan, the proportion of bird images in Wei and Jin poetry increased significantly. This is by no means an accidental phenomenon, it should be said that it has its profound connotation of the times.
Birds are objects with certain symbolic meanings, and their symbolic connotations have been accumulated for a long time. There are birds in the hexagrams of the Book of Changes, such as Zhongfu, Ming Yi, Gradually and Xiaoguo. The birds here generally symbolize the feelings of loyalty, self-control and escape from darkness. There are countless bird images in The Book of Songs. "The pigeon of Guanguan is in Hezhou", which symbolizes freedom and harmony; The suggestion that "the yellow bird stops at the thorn" is inappropriate. In addition, Dapeng in Zhuangzi and Happy Travel is a symbol of lofty ideals. Birds in the vision of ancestors opened the "prototype image" of birds in later poems, which can be summarized into two categories: one is the pursuit of grand realm, which is the freedom after struggle; One is to choose to retreat, which is the individual freedom of alienating the mainstream group. The archetypal images of two birds in Tao's poems can be regarded as the symbol of his life transformation. The change of Yuan Ming's thought can be consistent with the bird image.
First, the pursuit of achievement and bird image in the late Yuan and early Ming Dynasties
The most prominent feature of the society in the Six Dynasties was clan and family status. No one can go beyond the limitations brought by the social times. Tao Yuanming lives in such a social atmosphere and is inevitably influenced by family values. Tao Yuanming's great-grandfather Tao Kan was the founding father of the Eastern Jin Dynasty. He is an official of Fu, and he was appointed Duke of Changsha. His achievements are second only to Wang Dao's. Historians compare Tao with Wang and Zhou Gonghe, who ruled Shaanxi with the royal family in the Zhou Dynasty. He said: "Tao Shihang (Kan) is based on the behavior of the three States, and it is safe outside; Wang Maohong (director) is divided into Shaanxi, and Jiangdong can stand. " [1] It is also said that Tao Kan "hopes to divide Shaanxi, which is reasonable." [2] Yuan Ming's grandfather Tao Mao was the satrap of Wuchang, and his father's pottery was the satrap of Ancheng, and the official was three generations. If you follow the tradition of being an official for the third time, you can't be really ignorant. Studying Zhu Yuanming's poems shows his pride in family history. In the poem Destiny's Son, the poet first remembers the glorious history of his ancestors: "I have lived a long life for my ancestors since Tang Tao. Li Yan Yu Bin, who has experienced many vicissitudes. The imperial dragon is diligent in summer, while Wei. Jiang Mumu Situ, Jue Minxing "; He also spoke highly of his great-grandfather Tao Kan's achievements and personality: "He is from Changsha and Huan Huan. The son of heaven is for me, especially for the south. When the work is finished, I'll quit my job, and I won't be coquettish. What is close to the heart? " For another example, in the poem "To Changsha Duke", he called his family "Ling clan" and was proud of Changsha Duke, calling it "the light of true clan". The poem says: "In Muling clan, temples are allowed to be built. The harmony between Qi and Dong Xuan embodies Zhang Gui's mind. Therefore, the spring flowers are picked and the autumn frost is brought. I am so touched, the light of the true family. " Influenced by the general environment, Tao Yuanming formed a certain concept of family status, which was not an individual phenomenon at that time, but a trend of the times. What the scholars in the cold door never forget is that one day they will be among the elite of the clan, and the clan will do everything possible to protect their homes and carry forward the light of the clan. Therefore, we should understand Yuan Ming's view of family status. To some extent, the concept of family background is also closely related to the heart of using the world. Influenced by the traditional concept of Confucianism, it is the pursuit goal of scholars to make contributions and make a career. In the Six Dynasties, the two became more closely linked. Tao Yuanming entered the society with a certain concept of family, enjoying the honor and benefits brought by family and family. Rights and obligations are mutual. While enjoying rights, we also have to pay the price. This sense of responsibility does not mainly come from external pressure or official will, but is actually close to the internal law. In order to revitalize the family, honor the family, and realize personal political ideals, most people in the Six Dynasties closely linked the establishment of personal achievements with the rise and fall of the family's fate. Individuals and families share the same honor and disgrace, and * * * loses the honor. Fang said in Qing Dynasty, "As the saying goes, Du Fu's poems should be read as small classics. I said Tao Shi is the same. But why is the cloud small? " [3] It can be seen that he respects Tao poetry as a Confucian classic. This view is not uncommon in past dynasties. For example, Zhen in Song Dynasty once said, "Profound knowledge comes from classics, so it cannot be separated from poetry. The sorrow of "Murong" and the sigh of passing away Sichuan; The hymn of "the poor" is also a kind of happiness ... "[4] This statement is by no means groundless and rootless. They told us from one side that Yuan Ming was really influenced by Confucianism and formed various poems. Studying Tao's poems, we will find that in the late Yuan Dynasty and early Ming Dynasty, there were many Confucian achievements and practical aspirations. The poem "Stop the Cloud" wrote: "Eight tables are chaotic, the road is blocked" and "Eight tables are chaotic, and the ground becomes a river", which implies the poet's concern about the difficulties of the world and his feelings of difficult achievements. The poeticization of "good fortune" expresses Yuan's admiration for the spiritual realm of Confucianism in the next year's "Ceng Dian weather" enjoyed by Confucianism. The poem Murong even expresses a kind of unremitting pursuit of self-improvement. The fourth chapter of the poem reads: "How can I leave behind the legacy of my former teacher?" Ignorance is not enough to be afraid of. Raise my famous car and make me a famous horse. Although thousands of miles away, I dare not. "From the above poem, we can see that Yuan Ming's heart is full of high-spirited enterprising spirit and successful ambition." Forty people are ignorant, afraid that they are not enough ",grasping the other side of Yuanming. Far from the image of a hermit in the eyes of future generations, "picking chrysanthemums under the hedge and seeing Nanshan leisurely". Our previous impression of Tao Yuanming was only the mature image of his middle-aged thoughts, which is the corner of Tao Yuanming's rich personality. To sum up its "whole leopard" with "one spot" sometimes has the disadvantage of generalizing the whole. The heart of early achievements in Yuan and Ming Dynasties was mainly influenced by traditional culture. For most intellectuals in ancient times, "being a Tian Shelang and an emperor at dusk" is their greatest dream. In the era of "learning to be an excellent official", who can naturally transcend the limitations of history and despise achievements and honors as dirt?
Tao Yuanming and the bird come from: the first model network
There is a phenomenon worthy of attention, that is, in the poems of the late Yuan Dynasty and the early Ming Dynasty, the ambition to achieve great things is sometimes conveyed through the image of "birds". The soaring of birds symbolizes people's pursuit of achievement. Kun Peng spread his wings in Wan Li, how lofty the realm is! Birds in poems in the early Yuan and Ming Dynasties were mostly used to express their dedication to the world and their pursuit of success. The five clouds in Miscellaneous Poems: "I am eager to escape from the world, and I am eager to visit Philip Burkart" can be regarded as a portrayal of my inner world in this period. The last chapter of the poem "Stop Clouds" reads "Birds, take my home away. I didn't expect to appreciate my bosom friend from the beginning. Yuan Ming entered the society with the ambition of using the world as soon as possible. We seem to see his eager footsteps and feel his restless heartbeat. However, as Mr. Fan Wenlan said, this is a "excessive killing and reward" social ruling group, where people gain and lose suddenly, life and death are impermanent, and their emotions are tense and decadent ... "[5] Therefore, Yuan Ming, who rushed into his official career, inevitably hit a wall, resulting in contradictions and troubles. When the contradiction could not be coordinated, Yuan Ming began a painful transformation. After 13 years of being an official intermittently, Yuan Ming finally resigned and returned to the field. As for the reason for his resignation, his excuse was that "Cheng Mei died in Wuchang", while later people thought that he was ashamed to see Du You, and refused to bend down to carry a bucket of rice, which has been a much-told story since ancient times. In fact, the deep reason for his resignation is that his nature is incompatible with officialdom. Yuan Ming clearly pointed out in the preface to Xi Ci in the future that "nature is natural, not corrected." Although hunger and cold are cut, they are enemies of their own diseases. " The same is true of the general idea in his book Sparse and Yan Zi: "Sex is just clumsy and there are too many things. If you measure yourself for yourself, you will inevitably have vulgar troubles. " Yuan Ming revealed the reasons for resigning from his post from the perspective of social and political reality in "Fu for a Sense of Scholar": "The same destroys the differences, and things are evil on it; Smart people are fascinated, and straight men are confused. Honesty without guessing is a disgrace to slander. Although I am pregnant with Joan and embrace Lan, who is bright and clean! "Feudal society, especially the Jin Dynasty, was characterized by political chaos and corrupt officials." Politics was not allowed, and scholars had no expertise. "In a precarious society, scholars lack a spiritual pillar and a guarantee of life, let alone realize their political ideals! During his long-term career in officialdom, Yuan Ming experienced the hardships of wandering from place to place, felt the political impossibility, realized the fantasy of benevolent government, and came up with the idea of getting rid of the existing lifestyle and looking for a new life.
The ideological transformation in Yuan and Ming Dynasties was still conveyed by bird images. He described the experience of being an official at this time as "falling into the dust net by mistake, 30 years of bird love for the old forest, and the pond fish lost its source." (Return to the Garden, Part I) Compare the official career to a cage, and compare the individual's desire for individual freedom to the nostalgia of Lao Lin. The fourth part of Drinking more vividly describes his mentality at this time: "Living without birds, flying alone in the sunset. Wandering endlessly, every night my voice becomes sad. Li Qingyuan, where to go "Yuan Ming's official position was originally to realize his political ambition and gain greater freedom after realizing the value of life. In fact, he did not have this freedom, but lost his more primitive and precious freedom. At this time, Yuanming was ashamed to look at the clouds and swim in the water. (Qu Zuo, the first town army to join the army) The long-term career in officialdom made him realize that being an official could not achieve the "freedom" he expected, nor could he soar to Wan Li like Dapeng. Therefore, the meaning of the bird in this poem has changed, that is, it began to pursue the freedom of retirement-individual freedom after being alienated from the mainstream society. There are many ways and paths for an individual to realize the value of life based on society. Sometimes, quality and ambition cannot be unified, so it depends on personal choice. In this dark night, Yuan Ming needs someone to guide him, and he longs for some kind of power to take him across this swamp! During this period, he completed the thinking and verification of one life problem after another with profound personality cultivation. Darkness and suffering tempered Yuan Ming. He eventually became a master of metaphysics in Wei and Jin Dynasties because of the breadth and depth of his thinking on life issues, and also opened up new life ideals and life patterns for ancient intellectuals in China. Mr. Ye Jiaying's analysis of this period of Tao Yuanming is more delicate: "In terms of profound meaning, it is to use the world and return to the field. However, if it is profound in nature, returning to the field can preserve its nature and innocence, and leaving the job will inevitably lead to the disease of "violating yourself." "Therefore, Yuan Ming's return to the field is not for vain seclusion, nor for secular moral loyalty, but only for preserving a qualitative and natural' true self' in this world of' great falsehood and great prosperity'." [6]
Second, the poetic return of bird and Yuanming
"What is the future? Unknown stop. " The search and pursuit of Yuan Ming's life can be summed up in two words-stop-find the spiritual hometown and destination.
Yuan Ming finally back in the game, body and mind relieved. The bird in Yuan Ming's works is another image after finding the real poetic existence. The poem "Returning Birds" is the most representative: "Returning birds with wings, carrying Xiang and flying. Although I don't want to swim, I see Lin Qingyi. If you meet a cloud, you will return. The Tao is sincere and endless. " The birds in the poem are full of vitality, jumping, pure and carefree. It doesn't have to worry about being trapped, and it won't wander at dusk. It is infinitely attached to the forest that raised it, which is the starting point of its life and the final destination. In fact, Returning to Birds with Wings is a portrayal of Yuan Ming's mature thinking. He finally found a foothold-the countryside-where his life and spirit depend. At this time, the bird "is lonely and loose because of its value, and returns from a long way." There is no glorious wood in the strong wind, and this shade is absolutely unique. I have my place, and I won't be violated for a thousand years. "("Drinking "Part IV) Similarly, the first part of" Reading the Classics of Mountains and Seas "wrote:" All birds have their own homes, and I love my family. "Compare the birds with the stars, and the profound nature will be revealed. The seventh part of Drinking is "When the sun enters the group, all birds return to Lin Yin", in response to the poem "Returning Birds". The first part of "Ode to Poor Soil" wrote: "The morning glow opens the fog, and birds fly together. Delayed the return of Weixi from Lin 'ao. Do what you can, don't you feel cold and hungry "What you will never forget is the reward. But the fifth part of "Drinking", which can best represent the profound meaning, says: "Building a house is in people's territory, but there are no horses and chariots. What can you do? The heart is far from being self-centered. Picking chrysanthemums under the east fence, you can see Nanshan leisurely. The mountains are getting better and better, and the birds are back. That makes sense. I forgot to say it. "Wang Shizhen once analyzed this poem in" A Thousand Women's Tales of Ancient Learning ":"I see the beauty of mountains in the evening because I am stupid, and I return to it for the sake of pleasing birds. Mountain flowers and people are birds, occasionally opposite, a piece of machinery, naive and self-sustaining, neither nameless, but who can tell? "Yuanming and birds are like one thing, dedicated to the maximization of the universe. Birds are to mountains what profound knowledge is to the countryside and nature. The mountain forest is the nest where birds live, and the country is the place where life and spirit stop. The biggest problem to ponder deeply here is "regression". Of course, Yuan Ming's return is not a hasty, angry and willful choice, but a rational choice and judgment, from which we can see the power of his personality cultivation. Mr. Ye Jiaying had a poetic analysis of Yuan Ming's search process: "From Yuan Ming's poems, we can deeply understand how he finally found the way he wanted to go in this dark and ambiguous world with a lamp full of wisdom ointment, and found his place in his heart and life, and said it in a super-stubborn tone. Therefore, in Yuanming's poems, the deep sorrow of the benevolent and the wonderful realization of the joy of the wise are deeply blended. " [7] Mr. Zhu Guangqian also realized the painful process of Yuan Ming's "transformation": "When it comes to emotional life, just like his thoughts, Yuan Ming is not a very simple person. He has many contradictions and conflicts like us. Like all great poets, he finally achieved harmony and tranquility. When we read his poems, we all appreciate his' Chong'. I don't know how much bitterness and depression this' rush' comes from. " [8] This is by no means the nonsense that some poets often hear, but the heavy life oath that Yuan Ming exchanged for "fighting all his life".
Tao Yuanming and the bird come from: the first model network
Then why does Yuanming love birds so much, and why does Yuanming take pains to tell stories about birds many times, especially the returning birds that frequently appear in his works? It has profound philosophical and cultural connotations, and Mr. Kai Li Qin has long stated: "Stealing the lives of fish and birds is the most natural interest, especially birds. The husband does it at sunrise, and the day goes by. To put it bluntly, the bird is with me. The bird has not returned, pecking east and drinking west, serving also, which means its feelings, because of its nature. If you work hard, you will not cherish the pain of life. Say love and you will get it. Therefore, the bird's natural inaction and the fullest display of its natural interest are almost always at night. Since things are the same as me, only at this time can people capture the wonders of nature. Then the reason why the atmosphere of the mountain began to get better in the evening and the birds began to sing in the evening was because of human intuition. We must also know that this intuition has some functions, that is, it conforms to the philosophy of nature. " [9] Birds are the embodiment of nature. They work at sunrise and rest at sunset, which is what human beings envy most. Therefore, it is most likely to become a sentimental and sensitive poet novel. Mr Kay Li Qin is quite right. Birds are the most natural ones. They are similar to life in quality.
Birds are closely related to Yuan Ming's views on life and death, justice and benefit. Birds fly in the forest at sunrise, foraging far and near, symbolizing that life is running for life and has its own ups and downs; Birds stop at sunset, symbolizing people's stop or death, returning to the truth, no regrets. "Death is like death" in Yuan and Ming Dynasties, which is manifested in ci, miscellaneous poems and mourning poems. "Home to the hotel, I am like a guest". What a philosophical attitude towards life! In addition, birds work at sunrise, meet for food and support themselves; But birds are enough to benefit the stomach, such as "the mole drinks river water, and the period is full;" Wren nest in the forest, only ",never indulge in profit, which is the same as Yuan Ming's view of justice and benefit. "Yuan Ming has always been flexible about material interests. He doesn't talk about profit, but cultivates the countryside for profit. However, all he needs is proper food and clothes, which is in line with the nature of birds. It can be seen that Yuanming and birds are really predestined.
Yuanming was confused by the pursuit of progress and pursued light in confusion. "How much did the former butcher pawn?" "Unknown Docking" (the fifth miscellaneous poem), "Docking" and return are not only the end-result of people's voices in Yuan and Ming Dynasties, but also the end-result of intellectuals' spiritual search in Wei and Jin Dynasties, and the end-point of metaphysics in Wei and Jin Dynasties. The trend of an important school of metaphysics in Wei and Jin Dynasties is to gradually alienate Zoroastrianism and move closer to nature. Of course, there are many propositions of metaphysics in Wei and Jin Dynasties, and the representatives have different views and political orientations, and returning to nature is its mainstream. But Yuan Ming is a very clever man. He really had mature thinking, rational understanding and put it into practice. Birds are the hearts of scholars in Wei and Jin Dynasties. The bird images in Yuan Ming's poems are by no means groundless, but have a certain ideological and literary basis. Taking birds as an example to look at the spiritual pursuit of scholars in Wei and Jin Dynasties, we can see that the depth of their bird image is not the same as that of returning to birds in Yuan and Ming Dynasties. For example, the famous Xuan Shi Yanhe wrote in "Poems on Huai": "Swans spread their wings and swim, and the flocks fly too clearly. Often afraid of being trapped, once worried, I don't worry. The poem also shows resignation: "If we gather in five lakes, we will swish duckweeds downstream. If you are at ease, what is it? " There are more than ten kinds of birds in Ji Kang's poems, which means nothing more than "hiding with family". In other words, there are two kinds: the freedom of enterprising and the freedom of individual poetic life. The former is like "cloth clothes", which reveals that "Jiang Fangguan's Dapeng lies in Nanying, why does he love the world?" His heart is full of fear of impending death and longing for freedom. The five words "Poetry is a scholar" say, "What is the significance of this world? It's hard. Nobody dares to revolve around me. Cloud network blocked four areas, high Luo Zheng uneven, that's what it means. Ji Kang's heroic spirit finally hit a wall. Ruan Ji has the ambition to help the world, but he can only speak with profound meaning to save his life. What best represents the truth of Ruan Ji's thoughts are these words: "My life is on thin ice, but my heart is anxious." "Lonely in the wild, birds are singing in the north forest." "Loneliness in the Outfield" is a typical portrayal of the mentality of scholars in Wei and Jin Dynasties, and it can also be said that it is the spiritual starting point pursued by metaphysics scholars in Wei and Jin Dynasties. In addition, there are many words about birds in the poems of scholars in Wei and Jin Dynasties. Just like Zuo Si's "Eight Poems on History", "Learn from a caged bird, lift the purlin and touch the four corners", which generally represents his own situation. Lu Ji's poems such as "Lonely beasts miss the old forest, birds stay and lament the old forest", and Zhang Zai's poems such as "Listen to the Hong Ming, Listen to the Duckling" and "Storks and herons follow the high pillars and are bound by wolves" all show their efforts to get rid of their disadvantages and seek poetic survival. However, all their explorations failed. There are many reasons, such as Ruan Ji's weakness and compromise; Ji Kang's "life is worse than death" and the vulgarity of many scholars, and so on.
Only Yuan Ming's Long Wings Returning to Birds is the deepest and most powerful personality, and only Tao Yuanming's exploration is successful, which is reflected in literature, metaphysics and life. As far as metaphysics is concerned, his thought solved the spiritual confusion that puzzled the Wei and Jin scholars for a hundred years and ended an era; As far as life is concerned, he poetized metaphysics and biochemist people. He is a master of artistic life and has created a new life ideal and survival mode for intellectuals. Yuan and Ming Dynasties were the terminators of metaphysics in Wei and Jin Dynasties, representing the highest achievement of metaphysics in Wei and Jin Dynasties. It is in this sense that Mr. Chen Yinque called Yuanming "innovating the old meaning and starting from loneliness", which was really a great thinker in the middle ages of China. In his book Metaphysics and the Mentality of Scholars in Wei and Jin Dynasties, Mr. Luo Zongqiang also regarded Yuan and Ming Dynasties as the end of metaphysics in Wei and Jin Dynasties. From Seven Sages of Bamboo Forest to Journey to Golden Valley to Lanting Xuansi, they all stopped at some point on the road to find nature, and only Yuanming completed the whole journey. Based on this, Li Jianzhong's book Wei-Jin Literature and Wei-Jin Personality summarizes the personality generation mode since Jian 'an literature as "summer night-bamboo forest-golden valley-Lanting-Nanshan", which is different from the psychological change of "gestation-wandering-anxiety-dissolution-recasting" and also regards Yuan and Ming as Wei-Jin personality. He even described the realm reached by Yuan Ming with beautiful brushstrokes: "The master of Nanshan doesn't need to be attached to such dignitaries as Xia Ye or Jingu literati, nor does he need to indulge in some kind of metaphysics like Zhu Lin or Lanting literati. He is an independent and free individual with a natural warm and mysterious hug behind him. " [10] "Returning to the winged bird" is still a symbol of free and harmonious life today, which may have certain guiding significance and life enlightenment for contemporary people. Tao Yuanming's life transformation and lifestyle, in form, is not necessarily worth emulating, but in essence, its potential value is undoubtedly huge.
Tao Yuanming and the bird come from: the first model network