The four words "leisurely" mean that the operation of the universe will never stop, and the changes and changes of all things are natural laws, which human beings cannot participate in and control. "Elephant", in the words of "Elephant Invisible" in Chapter 41 of Laozi, can be understood as the fundamental force that dominates the universe, and can also be understood as the sum of all things in the universe. These four sentences are comments, and they are also sighs for years and seasons.
In the face of the mysterious and eternal transformation of the universe, ancient philosophers have already aroused the desire to explore: what power is driving this great operation? Is there a clue to all this? Who can tell the truth? The theory of the induction between man and nature in Han Dynasty holds that the "heaven" with will and emotion is the patriarch above all things, but metaphysics in Wei and Jin Dynasties denies this view, and there are various factions in itself. Yanhe and Wang Bi put forward "no root", thinking that the foundation of the existence and change of all things lies in all things, and the reason why all things are "no root". But what is "nothing"? It has no concrete nature and is abstract, which is really mysterious and elusive to ordinary people. Xiang embroidery and Guo Xiang said that everything is naturally produced and moved, and there is no power to dominate the driving force there. The sentence "patriarchal clan system actually exists" reflects people's philosophical thinking in a long historical period, and of course it also includes the poet's own confusion and feelings.
The poet sighs because people can never resist this great luck. So what should we do? The poet said that it is "shun" and "let nature take its course". Shun is a concept in Zhuangzi. "Master": "There are husbands, sometimes; Those who lose, shun also. When you are safe, you can't enter. " Change is eternal, while "gain" and "loss" are temporary, both of which are related to a certain moment: when a certain moment comes, the person who gains will inevitably be lost with the passage of time. People can't do anything about it, so they should "let nature take its course" (Zhuangzi and Tian Yun's note) and take it calmly with the attitude of "unintentional" and "unintentional without any adversity" (on the same subject). If you have a heart, you will struggle for gains and losses, and there will be no peace. The poet's conclusion is that it is better not to sigh when you are injured, but to enjoy this beautiful spring with friends. This is also his motive for entertaining friends.
The second chapter is about the appreciation of landscape products to get interesting.
"Because of the reason", inherited the last two sentences of the previous chapter. The meaning of obedience and obedience. We should not only be happy with what happened, but also be happy with what happened, and consciously pursue God's interests with what happened. Observing nature is one of its important ways. "Looking up", that is, "looking up at the vastness of the universe and overlooking the prosperity of various categories" in the preface to Lanting Collection, can be "extremely audio-visual entertainment" and freely obtain spiritual pleasure from the creator's endless treasure.
While looking up and down, the poet is also understanding "reason". It turns out that in the eyes of people in Jin and Song Dynasties, mountains and rivers are "interesting" (Zong Bing's Preface to Painting Mountains and Rivers), and this spiritual interest is inseparable from the theory of the universe. Mountains and rivers are the embodiment of "Tao" and "reason". Therefore, the aesthetic view of nature is also an understanding of philosophy. Therefore, it is said that "the eye is sensible and self-sufficient." This kind of understanding, of course, has an intuitive and even mysterious meaning, similar to the acquisition of aesthetic pleasure of "beauty is difficult and monarch is said"
The following four sentences "great achievements" are the truth realized by the poet. "Qunlai" refers to all kinds of sounds in nature heard by poets, and also refers to all kinds of objects and things. Zhuangzi's theory of everything takes the rustling in the mountains as a metaphor, which shows that although everything is different, it is all natural and "Tao is one"; They are all the same and equal before the Tao. The theory of "everything is different" is influenced by this view. Poets deeply influenced by Laozi and Zhuangzi, such as watching mountains, cultivating bamboo in Maolin and so on. Everyone is bathed in bright spring, enjoying the grace of creation equally, so vivid and complex, so harmonious and unified, it is easy to feel a feeling of integration of all things; And I feel that I have returned to this infinite harmony as an equal member, turning a blind eye to everything, "Everything is one with me" (Zhuangzi's theory of everything). So "although the group is uneven, it suits me." It is philosophical and aesthetic for poets to blend into the indifferent realm of selflessness. Jian Wendi, a contemporary of Wang Xizhi, entered the China Forest Garden and said, "I don't think birds, animals, birds and fish come to my relatives." (Shi Shuo Xin Yu) is also a similar feeling.
The third chapter sings about the participants' homosexual interest in Lao Zi and Zhuang Zi.
Whether the participants have the same spiritual sustenance, namely "old" and "Zhuang". The "truth" of "making truth" refers to the true meaning and mystery of the universe. "Xuangen" uses the six classics of Laozi: "The gate of Xuanzang is the root of heaven and earth. "Lao Tzu compared the creation of everything in the world to the birth of a great mother; This refers to the mysterious root of the existence and development of all things. " Being a passer-by means that life is short. The Theory of Everything of Zhuangzi said that people should not be afraid of death; Fear of death is like traveling away from home and not knowing how to return. Of course, the sadness of death is hard to get rid of, so the word "born between heaven and earth, like a passer-by" (an ancient poem of Han Dynasty) is often seen in chanting. Wang Xizhi also wants to be detached but can't. Only when he is calm and obedient can he solve himself naturally. The sentence "predict" shows this kind of mood. With foresight, I came up with 38 chapters of Laozi. Laozi thinks that the so-called "foresight" of the world and the exhaustion of wisdom are really "the beginning of wisdom and stupidity" because it violates the principle of "nature". Wang Xizhi said here that he doesn't envy cleverness, but what is important is "body way", that is, let nature take its course. Only in this way can we be clear-headed and have no troubles. "Virtual room is my home" means that the pursuit of clear mind is our refuge "Virtual room" refers to the heart, and "Zhuangzi on Earth" has the language of "empty room makes white".
"Think far" four sentences, praise all the participants' friends for being a close friend. The poet also has a four-character poem "Preface to the Lanting Pavilion", which says, "Sing for him, dance with him, and the world will follow suit." It refers to the "Advanced Analects of Confucius", which says, "Interpret the text on the bath, dance on the wind, and I sing back". I am thinking of Confucius. At that time, many contestants' poems also had nostalgia, or admired Zhuang Zhou, or cherished the Bird's Nest and made promises. "Why bother to thank the ancients", saying that we are waiting for today's tour and don't let the ancients. "Phase without phase" is the language of Zhuangzi. The communication between Taoists in Zhuangzi is different from secular communication. They are like "fish forget rivers and lakes" and "forget Taoism". The so-called "friendship between gentlemen is as light as water" (Mountain Tree); Therefore, it is said that "the phase is without phase, and the phase is without phase" ("A Generation of Masters"). This kind of communication is also informal, not constrained by secular ethics, so the cloud has "fallen".
The fourth chapter still describes the meaning of "peace of mind" and the joy of the party.
The word "Ming Jian" was used in Zhuangzi. De Chong Fu: "If it is clear, the dust will not stop, but if it stops, it will be unclear." Similarly, regarding the theory of homogeneous objects, it points out: "Everything that is not true is dirty." The poet means to get rid of the unnatural things in the soul, otherwise the stingy heart, that is, the entanglement of interests, gains and losses, life and death, will be revived. These entanglements, like shackles, are born out of violating the heaven (that is, the way of nature) and are added by the heaven, so they are called "the punishment of escaping from the heaven" (Zhuangzi's Health Master) and "the punishment of the heaven" (ditto "De Chongfu"). The way to get rid of it is to "take life and death as the law and possibility as the consistent law", forget the gains and losses and annihilate things. This is not easy, but three glasses of wine will also help to enter this indifferent realm. "Square inch" refers to the heart. The mind must have no obstacles, no persistence, and the impetuous spirit can be freed.
"Although not", write the following sentences about the joy of the party. Zuo Si's "Introduction": "Although there is no silk and bamboo, the landscape has a clear sound." It is said that the joy of natural scenery is better than artificial music, which is what it means (later Prince Liang Zhaoming also sang these two poems about Zuo Si). "Preface to the Lanting Pavilion" says: "Although it is not as prosperous as a string of silk and bamboo, it is enough to talk about love." It is in response to this that Wang Xizhi's idea is also related to his comparison of Lanting Gathering with the Golden Valley Festival in Shi Chong in the Western Jin Dynasty. Shi Chong's Preface to Jingu Poetry talks about the joy of "making harps and harps" and "advocating reciting". "Full of fragrance" not only refers to poetry, but also can be called "chanting" through conversation analysis. Talking clearly is also an important part of the life of Jin and Song scholars, and it is an important means for them to entertain their hearts. The sentence "Enjoy yourself" means that according to Zhuang Zi's idea of being homogeneous, there is no difference between a thousand years and a thousand years, so there is no need to be disappointed with the brevity of today's beautiful day.
The fifth chapter echoes the first chapter, once again contributing to the replacement of the old and the new.
The sentence of "unity and separation" says that the change of all things is the eternal supreme way, and so is human life and death: "As soon as people are born, qi will gather. If you gather, you will live, and if you disperse, you will die. " (Zhuangzi's Journey to the North) "Pruning has no beginning", and there is no beginning and no end. Specific people or things have a long or short existence cycle, but from the perspective of "Tao", life is not the beginning and death is not the end. Because death just turns into a foreign body, it is only the rebirth of another form of things; Although life is "short and short, it will have an end", "Tao" has no beginning and no end. This is the so-called "when everything is together, which is shorter or longer" in Zhuangzi Qiushui. The Tao has no beginning, and things have death and life. Having said that, when this festival changes, sensitive poets are prone to feel new and old, and the phrase "create new" expresses this emotion. The poet is very conscious here. He also said elsewhere: "When something new happens, I sigh deeply." (see "Fahualu" Volume 10) Life and death make people feel sentimental; "I'm glad for it, between pitching, it's a thing of the past", and the magic suddenly turned to dust, which is equally hard to let go. This hatred can only be dispelled by "reasoning" (the principle of Lao Zi and Zhuang Zi). But in the end, it is immortal, but it still shows the desire for eternity. "The river is clear" means that life is short. (In the eight-year language of Zuo Zhuan: "Initiate River Clearing, Life Geometry!" ) Life is short, but I want to live forever. "Yan Li" refers to the poems at the meeting. The Preface to Poems in Jingu once said that "a person feels that his life is endless, and he is afraid that he will never die", so he listed the number, names and ages of officials who participated in the activities and wrote his poems for future generations. That's what Lanting meant when he wrote poems.
On the whole, the whole poem begins with thinking about the passage of time and giving a banquet, and ends with expressing poetry for eternity. The main purpose is to dispel the sadness of Laozi and Zhuangzi and the passage of life. The whole poem is peaceful and diluted, which is contrary to the generous and fierce condemnation of Zhuangzi's "false life in death and illusion in Peng Qizhi's funeral" in Preface to Lanting. The combination of poetry and preface shows the sharpness of the poet's inner conflict: both Lao Zi and Zhuang Zi should be used to solve their worries, and they feel that Lao Zi and Zhuang Zi are illusory; Although I know it's fake, I still have to rely on it. "Doesn't it hurt?"
(Make do with it first = =)
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