This is a harmony song by Zen master Daoyuan, which is called True Color.
"The winter moon is accompanied by clouds, and the snow is even more pitiful."
This is a harmony song composed by Master Ming Hui (1 173— 1232). I recorded these two poems and gave them to others when they asked for books.
Minghui also wrote a long preface to the story of this harmony song in detail to clarify the artistic conception of the poem.
The night of the first year of Ren Yuan (1 124),1February 12 was gloomy. I went into the Flower Palace to meditate. At midnight, after meditation, I walked from the peak room to the next room. The moon emerged from the cracks in the clouds and the moonlight sprinkled on the snow. There are wolves in the valley, but I'm not afraid at all, because there is a moon. I went into the next room and came back, and the moon hid in the clouds again. When I heard the midnight bell and boarded the room at the top of the mountain again, the moon came out of the clouds and sent me on my way. When I came to the summit and entered the meditation hall, the moon hid in the clouds again, as if hiding behind the opposite summit. Did the moon secretly accompany me on purpose?
At the back of this poem, he went on to write: "When I entered the peak meditation hall, I saw the moon leaning on the hill. I will follow you when the moon goes down and sleep with you every night. "
Whether Minghui spent the night in the meditation hall or returned to the meditation hall before dawn is unknown, but he went on to write:
I occasionally open my eyes after meditation, only to see the afterglow of the waning moon shining into the window. I observed in the dark, my mind was clear, as if I were integrated with the moonlight.
"The mood is boundless and bright, and the bright moon suspects that I am ruined."
Since some people call Xixi a "cherry blossom poet", naturally some people call Minghui a "moon poet".
"Bright and bright, bright and bright."
This "harmony song" composed only of sighs, together with three "Winter Moon" sung from midnight to dawn, is characterized by: "Although it is sung, it is actually not a song." (Westbound) This song is a 3 1 rhyme that speaks frankly, naively and faithfully to the moon. He is not so much a "moon companion" as a "moon blind date". When I look at the moon, the moon I see becomes me, but no one is in harmony with nature. Therefore, the waning moon will mistake the light of my "pure heart" sitting in a dark meditation hall before dawn for the light of the moon itself.
It is mentioned in the preface that the harmony song "Accompanied by Winter Moon" was also sung by Minghui when she entered the mountain meditation hall and thought about the subtle mutual echo and interweaving between the religious and philosophical hearts and the moon. The reason why I used it for inscription is really because I understand that this harmony song has the beauty of soul and resonance. Twinkling in the clouds. Reflecting my steps in and out of the meditation hall, I am not afraid of the "winter moon". The wind is blowing you. Aren't you cold? Don't you feel cold when the snow hits you? I think this is a warm and thoughtful tribute to nature and human beings, and a compliment to the kindness and kindness of the Japanese, so I gave it to people. Dr. Daiya Yukio, who is famous for his study of Botticelli and has a profound knowledge of ancient and modern fine arts, once succinctly expressed one of the "characteristics of Japanese fine arts" with the poem "Cherish friends the most when you spend a snowy month". When I see the beauty of snow and the beauty of the moon, that is, the beauty of the four seasons, when I am happy because of that beauty, I will miss my bosom friends eagerly, and I hope they can share this happiness with me. In other words, the emotion of beauty strongly induces people's nostalgia for beauty. This "friend" can also be regarded as a "person" in a broad sense. In addition, "snow, moon and flowers" are also used to express the beauty of seasonal changes in the four seasons. In Japan, this includes the beauty of mountains and rivers, the beauty of plants, the beauty of all things in the universe, the beauty of all things in nature and even people's feelings, all of which have their traditions. Japan's tea ceremony is also based on "Xueyue's most cherished friend", and the tea party is also a "happy party", which is a good party to invite the best friends at a beautiful moment. By the way, if people think that my novel "Thousand Crane" describes the beauty of "spirit" and "form" of Japanese tea ceremony, it is wrong. It is this work that has doubts and vigilance about the low-level tea ceremony in today's society and denies it.
"Spring flowers, autumn moon, azaleas and the chill of summer, winter and snow."
This harmony song by Daoyuan is also the beauty of the four seasons. Since ancient times, the Japanese have been the representatives of four favorite natural scenery randomly arranged in spring, summer, autumn and winter. Perhaps there is no more common, more common, more common song than this, or it can be said that it is not a song. However, I also want to quote a desperate song written by another ancient monk, Liang Kuan, which has a similar artistic conception: "Autumn leaves, spring flowers, wild azaleas, leave something else on earth."
This poem, like Daoyuan's poem, puts common things and common language together, which is not so much unthinking as deliberately expressing the essence of Japan. What's more, it is a broad and desperate song.
"Clouds shine in spring. All day long, they play ball with their children. Learn the breeze and bright moon night, dance all night and cherish the old days. I am not escaping from this world, just because I love myself. "
Generous mind and life are reflected in these songs, living in a thatched cottage, wearing coarse clothes, walking in the fields, playing with children and chatting with farmers. Although we talk about profound religions and literature, we don't use difficult languages. The naive words and deeds of "gentle words", combined with his song and calligraphy style, have got rid of the modern Japanese customs from the end of Edo period to the end of 18 century to the beginning of 19 century, and reached the ancient elegant realm. Until modern Japan, his calligraphy and songs are still highly respected by people. His desperate songs reflect his own feelings: he has nothing to remember, and he doesn't want to leave anything behind. However, after his death, nature is still beautiful, and perhaps this beautiful nature has become his only memorial in the world. This song is not only full of the traditional spirit of Japan since ancient times, but also seems to hear the voices of various religions.
"I hope Iraqis come all the way. I have no other idea to see them now."
Liang Kuan also wrote such a love song, and I like it very much. 68-year-old Liang Kuan met the innocent heart of a 29-year-old young nun and gained lofty love. This poem not only reveals the joy of meeting your lifelong partner, but also shows the joy when the eager lover finally arrives. "I won't think about it when I meet you now" is really full of pure feelings.
Liang Kuan died at the age of 74. He was born in the same place as my novel Snow Country. That is to say, there is a northland facing Japan, which is now Xinhai County, where cold air blows from Siberia across the Sea of Japan. He spent his whole life in this country. He is getting older and older, knowing that his death is coming, but his mind is as clear as a mirror. The poet's "dying eyes" still seems to reflect the beauty of the snow country described in his song of despair. I once wrote an essay "Dying Eyes", but the phrase "Dying Eyes" used here was extracted from Akutagawa Ryunosuke's suicide note (1892- 1927). In that suicide note, this sentence resonated with me. "The so-called viability" and "animal instinct" will probably "gradually disappear".
Nowadays, the world I live in is as transparent as ice and as neurotic as a disease. ..... When can I commit suicide? This is a problem. Only nature is more beautiful than me who holds this view. Maybe you will laugh at me. Since you love the beauty of nature and want to commit suicide, it is contradictory. However, the so-called natural beauty is reflected in my "dying eyes".
1927, Akutagawa committed suicide at the age of 35. I wrote in the essay "The Eye of Dying": "No matter how tired of the world, suicide is not the road to enlightenment. No matter how noble it is, it is far away for people who commit suicide to reach the holy land." I don't appreciate or sympathize with Akutagawa and post-war Osamu Dazai (1909- 1948) and others' suicidal behavior. But another friend who died at a young age, one of the Japanese avant-garde painters, had long wanted to commit suicide. "He said that there is no higher art than death, and death is life. These words seem to be his mantra. " I think this person who was born in a Buddhist temple and trained in Buddhism has a different view of death from westerners. "People who are concerned, I am afraid no one will want to commit suicide." This reminds me of another thing, that is, the resting Zen master tried to commit suicide twice.
Here, I use the word "that" in "rest" because he is familiar to children as a witty monk in fairy tales. His unrestrained eccentric behavior has long been a much-told story. His way of "letting children crawl on their knees, stroking their beards, and even wild birds pecking at them from the rest place" really reached the highest level of "unintentional". He looks like an amiable and approachable monk, but he is really serious. A visionary Zen monk. It is also called the six-year-old Emperor Yu Temple. On the one hand, it shows the talent of talented young singers, on the other hand, it is also confused about the fundamental problems of religion and life. He once cried,' If there is a God, come and save me. If there is no god, sink to the bottom of my lake and bury the fish's stomach! He was stopped when he was about to jump into the lake. Later, due to the suicide of a monk in the Dade Temple where Yixiu was located, several monks were imprisoned. At this time, the whole body felt a great responsibility, so it "shouldered a heavy burden", went up the mountain for a hunger strike, and once again decided to die.
Hugh himself named the song collection "Crazy Party" and "Crazy Cloud". In "Crazy Party" and its sequel, you can read Japanese medieval China's poems, especially the poems of Zen master, including incomparable and chilling love poems, and even colorful poems that clearly describe the secrets of boudoir. The combination of eating fish and drinking is close to female beauty, transcending the rules and regulations of Zen, liberating oneself from the ban on tin, resisting the bondage of religion at that time, and determined to restore and establish human instinct and the essence of life in a world collapsed by war.
Yezi Dade Temple in Kyoto, where Yixiu is located, is still the center of the tea ceremony. His calligraphy is also regarded as a font in the teahouse. I also collected two notes of a break. A picture called "It is easy to enter the Buddhist world, but difficult to enter the demon world". I am very touched by this sentence, and I often write this sentence myself. Its meaning can be interpreted in many ways. If we want to explore further, I'm afraid it will be endless. After "the world of man and Buddha is changeable", the phrase "it is difficult to enter the demon world" was added. This integration of Zen touched my heart. In the final analysis, artists who pursue truth, goodness and beauty find it difficult to enter the underworld: they want to enter and are afraid, so they have to turn to the blessing of the gods. This mentality is sometimes revealed, and sometimes it is deeply hidden in the heart, which may be the inevitable fate. Without the "demon world", there would be no "Buddha world". However, it is even more difficult to enter the "underworld". People with weak will can't get in.
"Every Buddha kills Buddha, and every ancestor kills ancestors."
This is a well-known mantra of Zen Buddhism. If Buddhism divides sects according to "the original wish of others" and "the original wish of self-reliance", then Zen, which advocates self-reliance, will certainly have such fierce and harsh language. There is also a line written by Zhenzong (1 173- 1262) who advocates "others are willing to do their best": "Good people still yearn for life, but evil people are in the same" Buddhist world ". There are similarities and differences in Underworld. The relatives also said that they "have no apprentices." Killing ancestors "and" no disciples "are probably the harsh fate of art.
Zen does not worship idols. Although there are Buddha statues in the temple, there are no Buddha statues, no Buddha paintings and no scriptures in the temple. They just sit quietly for a long time without moving. Then, enter the realm of no thinking and no thoughts. Destroying my "nothingness" for nothing is not the nothingness of the west. On the contrary, it is a free space and an endless secret spiritual universe. Of course, Zen should also be guided by teachers, ask questions with teachers, get inspiration, and learn Zen classics. However, meditation must always be your own, and enlightenment must also rely on your own strength. Moreover, intuition is more important than ethics. Inner enlightenment is more important than external teaching. Truth is "speechless" rather than words. Reaching the "silent thunder" of Vimo laymen is probably the highest state of enlightenment. Master Dharma, the ancestor of Zen Buddhism in China, is said to be a "nine-year hole in the face", that is, he meditated for nine years in a row and finally reached the realm of enlightenment due to meditation. Meditation begins with Buddhist meditation.
"If you ask a question, you won't answer it. Dharma knows quite well. " (Take a break)
Another song was recited during a break: "What is your heart, just like the sound of China's ink painting."
This song can also be said to be permeated with the spirit of oriental painting. The space, blank space and pen saving of oriental painting may be the artistic conception of ink painting mentioned by Yixiu. This is Painting the Sound (Jin Dongxin).
Zen master Daoyuan once said: "Although I have never seen it before, I have realized the Tao by listening to the sound of bamboo, and I have a clear heart by enjoying peach blossoms." . Chi Fang, a famous Japanese flower arranging artist, once said, "With a little water and a wind tree, the scenery of Wan Li is ever-changing and thriving. The so-called fairy home is also wonderful. " This ancient garden also symbolizes nature. Western gardens are mostly uniform, while Japanese gardens are generally uneven. Perhaps it is precisely because unevenness symbolizes richness more than uniformity. A vast realm. Of course, this imbalance is balanced by the delicate feelings of the Japanese. There is no more complicated, interesting, detailed and complicated gardening method than Japanese gardens. The so-called "dry landscape" gardening method is to express the beauty of mountains and rivers and the beating of waves only by building rocks. When this gardening method reached its peak, it evolved into Japanese bonsai and basin stones. The word landscape refers to mountains and water, that is, natural scenery, landscape painting, that is, landscape painting. From the meaning of garden, the flavor of "quaint and quiet" or "quiet and simple" is derived. The "quaint and carefree silence" advocated by the tea ceremony that advocates "harmony, respect and silence" of course refers to the rich taste of potential inner feelings, while the extremely narrow and minimalist tea room implies infinite openness and infinite elegance.
It makes people feel that a flower is more than a hundred flowers. Zuo Li also said that blooming flowers can't be used for arranging flowers. So in today's Japanese tea ceremony, there is still only one flower in the niche of the tea room, most of which are in bud. Winter flowers will be planted, such as camellia named "White Jade" or "Lunzhu". Among many kinds of camellias, those with clean flowers and only one bud will be selected. White without variegated colors is the noblest and most colorful. Then, this bud must be covered with dew. Wet it with a few drops of water. In May, a peony flower was inserted in a celadon vase, which was the most brilliant flower in the tea ceremony. This peony has only one white bud, also to bring dew to it. Many times, not only water drops are dropped on the flower buds, but even the ceramic vases used for flower arrangement are dipped in water in advance.
Among Japanese ceramic vases, the style is the highest. The most expensive He Jiong ceramics (about15th century,16th century), soaked by Confucian water, just like waking up, exudes beautiful luster. Iga ceramics are fired at high temperature, and the fuel is straw. Straw ash and soot fall on the bottle, or float by, and become something like glaze as the temperature drops. This process is not made by potters by hand, but fired naturally in a kiln. Also known as "kiln change", it produces a variety of tone patterns. Elegant elements of Iga ceramics. Rough and solid surface, with a little water, will give off a bright luster, which is in harmony with the dew on the flower. It has become the rule of tea ceremony that the tea bowl should be wetted with water before use. Akasaka University should have made "Shan Ye Waterfront Self-contained" (spoken English) as its new flower arrangement point. There are "flowers" on broken vases and withered branches and leaves, where you can realize the Tao. "The ancients enlightened by arranging flowers" was influenced by Zen Buddhism, thus awakening the beautiful hearts of the Japanese. It is probably this mentality that enables people to continue to live in the desolation of a long-term civil war.
In the oldest Japanese ballad stories, including The Story of Yi Shi (published in 10 century), which is considered as a short story, there are such records:
A man of heart planted a wonderful vine in a bottle. This vine is three feet six inches long.
This is the story of arranging flowers when the original bank received guests. This so-called vine with three feet and six inches of curved vines is really rare, and even makes people wonder if it is true. However, I think this rare rattan flower symbolizes the culture of the Heian Dynasty. Rattan flowers are full of Japanese sentiment and feminine elegance. Imagine how delicate the blooming flowers on the drooping vines are swaying in the breeze. Polite and affectionate. It is hidden in the lush early summer, as if knowing how to be sentimental. This Hua Teng is three or six inches long. I'm afraid it's surprisingly gorgeous. Japan absorbed the culture of China in the Tang Dynasty, and then blended into the Japanese style well. About a thousand years ago, it produced a splendid culture of the Heian Dynasty and formed the beauty of Japan, just like the blooming "exotic rattan flowers" which gave people a particularly strange feeling. At that time, the highest masterpieces of Japanese classical literature were produced, including the earliest collection of songs, The Collection of Ancient and Modern Harmony Songs (905) and novels, such as The Tale of Ise, The Tale of Genji of Murasaki (around 907) and Yan Na of Shao Qing (around 966, 1065434). These works created the tradition of Japanese beauty and influenced and even dominated Japanese literature for the next 800 years. The Tale of Genji, in particular, is the best novel in Japan since ancient times. Even in modern times, there is no work in Japan that can match it. Writing such a modern novel in the tenth century is indeed a miracle of the world and is well known internationally. When I was a teenager, I didn't know much about ancient Chinese literature, but I felt that the Tale of Genji had penetrated deeply into my heart among the many classical literature of Heian Dynasty that I listened to and read. Hundreds of years after the Tale of Genji, Japanese novels are expecting or carefully imitating this masterpiece. It goes without saying that harmony songs, even from arts and crafts to gardening art, are deeply influenced by the Tale of Genji, from which they constantly draw beautiful spiritual food.
Murasaki Shikibu, Qing Shaoran, and some famous singers such as Hequanbu (979 unknown) and Red Guard Gate (about 957- 1333) were all female officials who waited on the court. It is no wonder that people generally refer to the culture of the Heian Dynasty, which is considered as court culture or female culture. The period when Genji Story Pillow Grass was produced was the most prosperous period of the culture of the Ping 'an Dynasty, and it was also the period when the culture turned from the peak of development to decadence. Although there were signs of sadness after its peak, this period really made people see the heyday of Japanese dynasty culture.
Soon, the dynasty declined, and the regime was transferred from officials to warriors, thus entering the Kamakura era (1 192- 1333), and martial politics continued until the first year of Meiji (1868), which lasted for about 700 years. However, the emperor system and dynasty culture have not perished. In the early days of Kamakura, 1205, a collection of new ancient and modern harmony songs, made some progress in singing compared with the collection of ancient and modern harmony songs of Heian Dynasty. Although it has the defects of playing with words, it still pays attention to enchanting, mysterious and charming, which increases the sense of illusion and is exactly the same as modern symbolic poetry. Westbound mage (1118-1190) is a representative singer who spanned the dynasties of Ping 'an and Kamakura.
"Meet someone in a dream. If you know it's a dream, why do you wake up? Even if you often meet in your dreams, it is better than meeting once. "
Xiao Ye's chorus in The Collection of Ancient and Modern Harmony Songs is a dream song, but it is straightforward and realistic. Since then, it has become more subtle and realistic after the stage of "new and ancient harmony".
"Bamboo branches are full of birds, and autumn in the garden reflects the setting sun. The bleak autumn wind is withered by leaves, and the sunset projection wall disappears. "
These harmonies of Yongfu Menyuan in the late Kamakura period are symbols of Japan's slender sadness, and I think they are very close to mine.
Both the Taoist Zen master who eulogized "the chill of winter snow" and the Ming Hui master who eulogized "the winter moon accompanied by clouds" are almost all people in the era of "harmony between the new and the ancient". Minghui and Xixing also give songs and chat with each other.
Westbound wizards often come to interview and say that my songs are completely unusual. Although I am interested in flowers, azaleas, the moon, snow and everything in nature, I mostly regard what I hear and see as illusory. And the sentence is not sincere. Although it is a flower, it is actually not a flower; Although talking about the moon, it is actually not considered to be the moon. This is just an impromptu hymn. Like a rainbow hanging in the void, colorful, and like the sun shining in the sky. However, vanity is dim and colorless. Like an empty heart, painted with all kinds of funny colors, but without leaving a trace. This kind of poem is the true body of Tathagata. (Excerpted from Disciple Hai's Biography of Ming Hui)
Westbound In this passage, the "emptiness" or "nothingness" of Japan or the East is just right. Some critics say that my works are nihilistic, but this does not mean nihilism in the west. I think there is an essential difference in "mind". Daoyuan's proposition of Four Seasons Songs is "true colors", which on the one hand praises the beauty of the four seasons, and on the other hand strongly embodies the philosophy of Zen.
(1968 65438+ 10 month)