original text
When will there be a bright moon?
Su Shi
Chen Bing Mid-Autumn Festival, happily drank the next morning, drunk, wrote this word, and missed my brother Su Zhe.
When did the moon begin to appear? I take my glass from a distance. I don't know the palace in the sky, and I don't know the month and time. I'm willing to ride the wind to the sky, I'm afraid I can't stand the cold for nine days in a pavilion of fine jade. Dance to find out what shadows look like on the earth.
The moon turned into a scarlet pavilion, hanging low on the carved window, shining on the sleepy self. The moon should not have any resentment against people. Why is it round when people are gone? People are sad and happy, and they are separated and reunited. The moon has yin and yang, and there are gains and losses. Nothing is perfect, even in the past. I hope people will live for a long time and have a good scenery thousands of miles away.
Overall appreciation
This word is a work of appreciating the moon in the Mid-Autumn Festival, expressing the infinite memory of my brother Su Zhe. By using imagery description, the poet draws a picture of a bright moon in the sky, distant relatives thousands of miles away, aloof and broad-minded, which is in sharp contrast with previous myths and legends and permeated with a strong philosophical meaning in the moon. It can be said that it is a sentimental work that is highly compatible with nature and society.
The preface to the word says: "Chen Bing Mid-Autumn Festival, drinking too much, getting drunk, writing this article, pregnant." During Chen Bing's reign, Su Shi served as the prefect of Mizhou (now Zhucheng, Shandong Province). On the night of Mid-Autumn Festival, he enjoyed the moon and drank until dawn, so he wrote this song "Water Turn Around". Su Shi was dominated by lofty Confucianism and practice all his life. But he is also a "good Taoist". After middle age, he said that he would "convert to Buddhism and become a monk", and he was often entangled in Confucianism, Buddhism and Taoism. Whenever they are frustrated, Laozi and Zhuangzi's thoughts rise to help them explain the confusion of poverty and progress and retreat. In the fourth year of Xining (107 1), in order to avoid the whirlpool of Bianjing political struggle, Hangzhou was sentenced by pushing officials. In the seventh year of Xining (1074), he was transferred to Mizhou voluntarily, but he was still in the cold palace in essence. Although there was a "rich face" at that time, it was quite a bit broad-minded, and it was difficult to hide the depression and anger in my heart. This Mid-Autumn Festival poem is the sublimation and summary of this sinister career experience. "Drunkenness" is the main factor, supplemented by "simultaneous pregnancy". For the author who has always adhered to the moral integrity of "respecting the master and benefiting the people", the separation and affair of brothers and sisters is, after all, a secondary ethical burden compared with the national conditions of worrying about the country and the people and invading the border. This point is deeply implied in the preface. Mankind has concentrated infinite dreams and ideals on the image of the moon. Su Shi is a writer with bold personality and romantic temperament. When he looked up at the Mid-Autumn Moon, his thoughts and feelings seemed to have wings and fly freely between heaven and earth. Embodied in the text, it has formed a bold and free and easy style.
Looking at the moon in the last film is full of leisurely and vigorous thinking, confused from a strategically advantageous position, and down-to-earth, with its own elegant and lofty ambitions. At the beginning, I asked a question: "When will there be a bright moon?" The details of "Asking Heaven for Wine" are similar to Tian Wen by Qu Yuan and asking for the moon in 1989 by Li Bai. The obsession with questions and the escape from thinking do have similar essence and spiritual concentration. As far as creative motivation is concerned, Qu Yuan's Tian Wen is full of 170 questions. It was after he was exiled that he roamed the mountains and rivers and experienced the land. He saw "painting mountains and rivers and gods" and "strange performances of ancient saints" in the Temple of King Xian of Chu and the ancestral hall of Communist Youth, and then "asked questions" (Wang Yi's Preface) was the product of touching the scene. Li Bai's poem "Drinking asking for the moon" is self-explanatory: "Old friend Jia Chunling asked him." It's also improvisation. As mentioned in the preface, Su Shi's ci is a rhapsody after enjoying the moon in the Mid-Autumn Festival and drinking happily, and it is also a "work of artistic conception" (Wang Guowei's Poems on Earth). Everyone has the characteristics of getting up suddenly and asking strange questions. Psychologically speaking, Qu Yuan was in a state of emotional ecstasy before he entered the temple of the former king (preface to Wang Yi's Songs of the South and Questions of Heaven), so he asked the sky, "seemingly stupid but not stupid, extremely angry and sad" (Seeking Truth with New Notes on Hu Chuci). Li Bai is "only willing to be a singer and a wine, and the moonlight shines on the golden urn" ("Drinking asking for the moon"), and the feeling of frustration in the aftermath is also audible. Su Shi wrote this word during Chen Bing's reign. When he opposed Wang Anshi's new law, he invited himself to be appointed as Mizhou. There is both a strong concern about the political situation of the imperial court and a complicated mood of looking forward to returning to Bianjing. Therefore, as soon as the Mid-Autumn Festival arrives, I am drunk and full of interest. The creative psychology of the three men is actually dark. Su Shi regards Qingtian as a friend and asks for wine, which shows his bold personality and extraordinary verve. Li Bai's "Drinking asking for the moon" poem says: "When is there a moon in the sky? I'm going to stop for a drink today and ask. " But Li Bai's tone here is more soothing, and Su Shi's tone is more concerned and urgent, because he wants to fly to the Moon Palace. "When will there be a bright moon?" This problem seems to be traced back to the origin of the bright moon and the origin of the universe; It seems to marvel at the wonders of nature, from which we can feel the poet's praise and yearning for the bright moon. The next two sentences: "I don't know what year it is tonight." Praise and yearning for the bright moon have been further promoted. It has been many years since the birth of the bright moon. I don't know what day it is tonight at the Moon Palace. The poet imagined that it must be a good day, which is why the moon is so round and bright. He wanted to see it very much, so he went on to say, "I want to go home in the wind, but I'm afraid of beautiful buildings, and it's too cold up there." In the Tang Dynasty, Li Bai was called "fallen immortals", while Huang Tingjian called Su Shi and Li Bai "two fallen immortals". Su Shi imagined that his previous life was in the middle of the month, so he thought of "going home by the wind." He wants to fly to the Moon Palace in the wind, but he is afraid that the Qionglou Yuyu there is too high to stand the cold there. "Qionglou Yuyu" is from Memorabilia: "Qu Gan only plays the moon on the river bank. How dare you? Xiao Qu said, "You can watch it with me." After reading the monthly regulations for a long time, Qionglou is a rotten building. "I can't stand the cold", using the allusion in Ming Taizu Miscellanies: On the evening of August 15th, Ye Jing can invite Ming Taizu to visit the Moon Palace. Before leaving, Ye told him to wear a fur coat. When I arrived at the Moon Palace, it was really too cold to support. These words clearly describe the coldness of the moon palace, hint at the bright moonlight, and implicitly write the ambivalence of yearning for the sky and nostalgia for the world. There are two other words worth noting here, that is, "I want to go home by wind." Perhaps it is because Su Shi yearns for the bright moon and has long regarded it as his home. Judging from Su Shi's thoughts, he is deeply influenced by Taoism, holds a detached attitude towards life, and likes Taoist regimen, so he often has the idea of being born into an immortal. His "Thousand Red Cliffs Fu" describes the feeling of going boating under the moon, saying: "It is as vast as the wind of Feng Xu, and I don't know where it ends; It's like independence, feather and immortality. "It is also from the full moon to immortality, and this word can be used to confirm each other. On the one hand, the poet's whimsy of leaving the world and surpassing nature comes from his curiosity about the mysteries of the universe, on the other hand, he is more dissatisfied with the real world. There are so many unsatisfactory things in the world that the poet is forced to fantasize about getting rid of this troubled world and living a carefree fairy life in Qionglou Yuyu. Su Shi was later demoted to Huangzhou, and he always had similar whimsy. The so-called "the ship died from now on, and Jiang Hai sent the rest of his life." However, this is just a plan between the lines. Before it started, it was interrupted by another opposite idea: "I am afraid of a beautiful building, and it is too cold at the top." These two sentences took a sharp turn. Although the "Qionglou Yuyu" in the sky is magnificent and beautiful, it is too cold to live there for a long time. The poet deliberately found out the fly in the ointment in the sky to strengthen his determination to stay on earth. One is right and the other is wrong, which shows the poet's love for human life. At the same time, the scene of enjoying the moon in the Mid-Autumn Festival is still being written here, and readers can appreciate the beauty of the moon and the chill of the moonlight. This turning point shows the poet's ambivalence of nostalgia for the world and yearning for the sky. This contradiction can more profoundly explain the poet's thoughts and feelings of nostalgia for the world and love for life, and show the poet's open-minded mind and lofty aspirations, thus bringing an open-minded style to the lyrics.
But after all, Su Shi loves life more. "Dancing to find the shadow is just like on the earth!" It is better to stay on earth and dance in the moonlight than to fly to the cold moon palace! "Clear shadow" refers to your clear figure in the moonlight. "Dancing to understand the shadow" means dancing and playing with your clear shadow. Li Bai's "Drinking the Bright Moon Alone" said: "I sing. The moon encourages me and I dance. My shadow is rolling behind. " Su Shi's "Dancing in the Shadow" was born here. "It's too cold up there" is not the fundamental reason why the author doesn't want to go home, but "dancing to understand the shadow, what is it like" is the fundamental reason. Instead of flying to the cold moon palace, it is better to stay on earth and dance in the moonlight, at least with your clear shadow. The word was written from fantasy to heaven, and here it returned to the feelings of lovers. The psychological transition from "desire" to "fear" and then to "likeness" shows the ups and downs of Su Shi's emotions. He finally returned to reality from fantasy. In the contradiction between birth and WTO entry, WTO entry thought finally gained the upper hand. "What's It Like" is undoubtedly affirmative, and the vigorous and powerful brushwork shows the intensity of emotion.
In the next film, I am pregnant with someone, that is, with a child. I associate the full moon of Mid-Autumn Festival with the parting of the world, and I also feel the impermanence of life. "Turn to Zhuge, low-lying households, sleepless." Here, it not only refers to the deep feelings of missing my brother, but also refers to all those who are separated because they can't reunite with their loved ones during the Mid-Autumn Festival. "Can't sleep" refers to those who feel sad because they can't reunite with their relatives, so they can't sleep. The poet complained about the bright moon for no reason, saying, "There should be no complaints. Why do you have to make up after you leave? " In contrast, the sadness of leaving people is heavier. This is to blame the bright moon for deliberately embarrassing people. Then, the poet turned his pen and said some comforting words to excuse the bright moon: "people have joys and sorrows, and the moon has ups and downs." This matter is ancient and difficult. " These three sentences, from people to the moon, from ancient times to the present, are highly summarized. Judging from the tone, it seems to be on behalf of Yue Ming to answer the previous questions; Structurally, it is another layer, from the opposition between people and the moon to the integration of people and the moon. Exculpatory for the moon, in essence, emphasizes the philosophy of personnel, while pinning hope for the future. Because when the moon is full, people get together. Very philosophical.
At the end of the word, I wrote, "May people live for a long time and have a beautiful scenery thousands of miles away." "Chanjuan" is a beautiful appearance, which means Chang 'e, which means the moon. "* * * Chanjuan" means * * * bright moon, and the allusion comes from Xie Zhuang's Yuefu in the Southern Dynasties: "Thousands of miles away, the bright moon is in the sky." Since the departure of human beings is inevitable, as long as relatives are alive, even if they are thousands of miles apart, they can connect the two places and communicate with each other's hearts by shining the bright moon on earth. "I wish people a long life" is to break through the time limit; "A Thousand Miles of Chanjuan" is to break through the barriers of space. Let the same love for the bright moon unite people who are separated from each other. There is an ancient saying that "God makes friends". Good friends are far apart, but they can connect with each other. "Thousands of miles away * * * is a kind of spiritual friendship. These two sentences are not general masturbation and encouragement, but show the author's attitude in dealing with some important issues such as time, space and life, which fully shows the richness and breadth of the poet's spiritual realm.