After middle age, I have a strong kind heart, and I didn't settle down at the edge of Mount Zhongnan until my later years.
Interest concentration is often unique to play and have a happy thing to enjoy self-appreciation.
Sometimes go to the end of the water to seek the source, or sit and watch the ever-changing clouds rise.
Occasionally I met a village elder in the Woods, and I chatted with him until I often forgot to go home.
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In the Tang Dynasty, due to national unity, social stability and economic prosperity, people's thoughts were also very open and active, and social culture was unprecedentedly prosperous. All factions learn from each other's strong points and blend with each other, showing a thriving scene. Buddhism developed into the Tang Dynasty and entered a period of all-round prosperity. Among them, Zen has become the most creative and influential Buddhist school in the history of the Tang Dynasty through the efforts of Hui Ke, a monk, a Taoist mind, forbearance and wisdom. At this time, from emperors and nobles to ordinary people, they all showed unprecedented enthusiasm and concern for Zen, and the status of Zen was also improved as never before. According to historical records, Wu Zetian, Tang Zhongzong and Tang Gaozong all sent envoys to Beijing to give lectures, but Huineng failed to do so. Even so, they are still "every master ascended the throne and learned from many people" (Wang Wei's Monument to the Zen Master) and "disciples". In such a social atmosphere, scholars also showed their attitude of accepting and welcoming Zen, and they were handed over to Zen monks to talk about poetry and Taoism. They even regard meditation with Zen monks as a fashion, reaching the point of "casually talking about friends, half of them are Zen people" (Fang Gan's Bai Ai Yuan Ke). Zen has gradually become an important part of the literati's thoughts, and it shows a strong Zen in his words and deeds. Wang Wei was the highest Buddhist poet in the Tang Dynasty. He is not only a devout Buddhist believer, but also integrates Buddhist principles into poetry creation, which makes his works have a strong Zen meaning, so he is known as "Shi Fo", and his masterpiece "My Retreat in Zhongnanshan" has a strong Zen color.
My retreat in Zhongnanshan, entitled "Entering the Mountain at the Beginning" and "Entering the Mountain to Send an Old Friend to the City", was made by Wang Wei after he was 42 years old in the 29th year of Emperor Xuanzong of the Tang Dynasty (74 1), when he had just lived in seclusion in Zhong Nanshan. Zhongnanshan, also known as Nanshan and Zhongnanshan, means "in the sky, in the south of the capital". Fifty miles south of Chang 'an, the capital, is a famous religious shrine with steep mountains and beautiful scenery. According to legend, Lv Dongbin and Liu Haichan, the founders of Quanzhen religion, practiced here, and there are also famous Buddhist temples such as Ji Xiang Temple and Xingjiao Temple. Zhongnanshan Mountain is not only the Lingshan where religious believers worship, but also a good place for monks to live in seclusion and cultivate themselves. Celebrities such as Song Dynasty, Song Dynasty, Song Dynasty and Chu Guangxi once lived here in seclusion. Wang Wei is also eager to live in seclusion in Zhong Nanshan for a long time. He once wrote a song "Xu Zhongshu Looking at Zhong Nanshan": "It's a pity that Wei Zi falls at dusk. I am stationed in Shuangshu, Ma Xi, and I hope that Qingshan will not return. " Wang Wei, who is tired of the circulation of officialdom and the disturbance of the world of mortals, feels that the transcendental Zhong Nanshan is his spiritual home, and he feels helpless and sad that his desire to live in seclusion in Zhong Nanshan cannot be realized. Therefore, whenever he got the chance, Wang Wei lived in seclusion in Zhong Nanshan.
The "Tao" in the poem "My middle-aged heart seeks Tao" should refer to Buddhism and Zen. The chance between Wang Wei and Zen Buddhism is profound, and the combination of Zen Buddhism and Wang Wei is extremely sincere. Wang Wei lost his father in his childhood and was raised by his mother Cui Shi. Cui Shi is a devout Buddhist. Wang Wei said in Please Make Shi Zhuang a Temple Watch: "My mother died, so Cui Shi, king of Boling County, was a teacher in his thirties. Eat cinnamon vegetables, practice meditation, enjoy life in the mountains and seek peace. " Because of Cui Shi's behavior, Wang Wei was very familiar with Buddhist classics since he was a child, which also had a great influence on the formation of his quiet personality. Around the age of 30, Wang Wei was worshipped at the door of Daoguang Zen master's house in Dajianfu Temple. In the inscription written for Zen master Daoguang, Wang Wei said, "Live for ten years, and you will be taught". This ten-year life has made his understanding of Zen more profound and his experience of Buddhism more tenacious and pure. "Biography of Wang Wei in Old Tang Dynasty" wrote: "All Uighur brothers worship Buddha and live on vegetables." In addition, Wang Wei has made many Zen monks and maintained good relations with them, such as Zen Master Rui, Zen Master Cao and so on. Being friends with Zen monks, participating in Zen and realizing Taoism make Wang Wei's thoughts, behaviors and manners have a strong Zen color. After he retired from the DPRK, he "burned incense and sat alone, taking Zen as his business", and he never forgot about Buddhism all his life. On his deathbed, Wang Wei "and". It can be seen that Wang Wei's Zen experience is profound, and the Zen embodied in his poems is also the expression of his natural heart. The poet expressed his admiration for Zen righteousness with "goodness" and his deep confidence and enthusiasm for Zen righteousness with "woman".
With the growth of life experience, Wang Wei's will to retire from the mountains and forests has become more determined, and he is more yearning for the quiet and unpolluted nature. "The day of love is thin, but the day of meditation is solid" (Wang Wei's accidental work), and his wife died early, which made him lose confidence in secular life; Zhang Jiuling's fading out made him completely desperate for official life, and his mood of seclusion in Zhong Nanshan was even more urgent. Therefore, the poet said, "Come and live at the foot of this mountain", and seclusion made Wang Wei gain the freedom and joy of "living in a cage for a long time, returning to nature" (Tao Yuanming's "Returning to the Garden, Less Suitable for Folk Rhyme") and settle down, which made the poet feel at home. Zhong Nanshan's life is the poet's soul. The poet's comparison between "middle age" and "returning late" is precisely the comparison of his own life. Before he lived in seclusion, he was so long and helpless in expectation and waiting. Now, due to fate, he finally got what he wanted. How happy and carefree a poet should be. However, the poet euphemistically expressed that it was unremarkable with "and I came to live at the foot of this mountain". This is Sakyamuni's flower-picking smile, and the Zen mind melts the joy. After the gorgeous simplicity, it flows freely.
A question and answer between Wang Wei and Master Shen Hui was recorded in Records of the Master Shen Hui: "Disciple Liu met the imperial envoy Wang Wei in Nanyang County and paid homage to the master Shen Hui and Master Hui Cheng in the same temple at Linyi Post. The story lasted for several days. In time, the king advised the monk Shi * * to say,' If you are free from becoming a monk?' Answer:' It is a delusion that all living beings are pure in heart and want to cultivate more, and they cannot escape.' Wang surprised,' Daqi, I heard that Dade didn't say that. Because of Kou Taishou, Zhang Biejia, Yuan Sima, etc. And said,' It's incredible that there are great virtues and Buddhism in Nanyang County!' ...... "This record shows that the Zen master who realized enlightenment expressed the concept of' nothing to want' to Wang Wei, and the liberation of practice lies in daily life. All beings are pure, do not pretend to seek outside, and do not seek themselves. As long as they can let nature take its course and let their souls flow out peacefully, they can get relief. " Prosperity and independence can be regarded as Wang Wei's practical experience of this Zen thought. "Prosperity" is interest and interest, and it is human nature. "Going alone" means going to the mountains alone. There is no loneliness here. This is the poet's natural choice. The poet is enjoying this loneliness, which is the expression of the poet's unrestrained behavior. "Every" is often what you want to do, and what you do is what you don't care about, and all this is where the poet's "xing" lies. Wang Wei also described this conceptual image as "growing up in the Dojo." It is the heart that is love, and the same sex is the sea "(Wang Wei's" Zen Master Tablet "). This attitude towards life shows the flowing interest and the realm of overflowing temperament in the poet's works. The combination of the poet's quiet temperament and the endless scenery in Qingchuan, Zhong Nanshan, makes the poet experience an indescribable beauty, so when the poet says "in beauty, it's all for me", he means something pleasing to the eye and subtle and unspeakable. The meditation and natural scenery in the mountains gave the poet an incredible understanding. Therefore, the poet said that "emptiness has self-knowledge", and "emptiness" does not mean nothing, but only means that only I can appreciate the beauty. This is a self-evident self-knowledge, which is valued by Zen. In the wandering mountain forest, the poet realized the integration and exchange of temperament and nature, and gained freedom and liberation in his understanding of nature.
Subtle enlightenment can't be told to others, so the poet described the situation at that time when he felt at ease, so that others could experience it themselves. "I will walk until the water stops me, and then sit and watch Yun Qi" is the poet's life in the mountains, tracing the source along the stream, reaching the land with poor water, watching the fog in Yun Guan and seeing the clouds rise from the mountain. The whole process was quiet and free without any stagnation. It seems that people can see the poet's calm and free expression and demeanor at that time, as well as his calm inaction. There is a saying in Buddhism: "Bamboo is full of dharma, but yellow flowers are just ordinary." Every flower and leaf in the mountains and rivers contains Buddhism and Taoism. As long as the mind is in harmony with God, the Tao can be realized. Therefore, Xu Zeng in Qing Dynasty explained in Three Hundred Tang Poems: "I will keep walking until the river blocks my way. If I can't go anywhere, I will stop. If there were Yun Qi, I would sit and watch the clouds rise ... from a Buddhist point of view. Doing nothing is a big death, sitting is a living person. " The poet compares the behavior of walking and sitting, which shows that he is suitable for walking and sitting, and he is free to move; Putting water poverty and the situation in Yun Qi together reflects the harmony between life and death of all natural things; Here, people's intellectuality, behavior and natural operation are integrated. "The external scenery is the image in people's mind, and the image in people's mind is also the external scenery" (Hu Ai's The Development and Evolution of Zen and Poetic Style in Tang Dynasty), and people's behavior is also in harmony with their hearts, like cicadas singing, without hindrance. The description of this harmonious state shows the poet's corresponding psychological understanding, and so does Yu Yu.
On the surface, the antithetical couplet "Meeting the old woodcutter one day and laughing and never coming back" still describes the mountain life, but in fact it expands and deepens the mountain life of Zhuan Xu and Jing Lian. Parallel couplets and neck couplets are realized, while tail couplets are the natural practice of realization. The wisdom of enlightenment has been integrated into the poet's spiritual consciousness, and the poet's actions naturally reflect the Zen meaning of not delaying and not obstructing. "I met an old woodcutter one day" is an accidental encounter and an unintentional joy; "Laughing and laughing are gone forever" is the freedom to let nature drift and forget the machine. All Zen is permeated in words and deeds, which really makes people "have a wonderful feeling of sighing" (Fang Hui's Random Thoughts on Lv Kui).
Wang Wei's life is a life of devotion to Zen. Although he didn't really abandon his official position and retire to Chunlin, he didn't really become a monk. However, the principle of Zen has become an important part of his thought, and it is the Zen heart and Zen meaning naturally revealed in his poems that make his poems have a unique style. It is worth mentioning that "My Retreat in Zhongnanshan" is a famous sentence of Wang Wei, which has always been valued by people, but people's attention to this poem mainly focuses on its meaning, and few people pay attention to its position and value in Wang Wei's poetry creation. This poem was written by Wang Wei when he just retired from the mountains. The vivid life experience expressed in it can really declare that Wang Wei's outlook on life is inclined from being an official to retiring from the spring forest. This poem obviously has a strong Zen color, which is more pure and mellow in Wang Wei's later creation. This poem takes the author's subject "I" as the creation object, which directly shows Wang Wei's aesthetic tendency. Since then, although the poems mainly focus on natural scenery, there is no essential difference in aesthetic tendency. For example, works such as Chai Lu and Bird Watching Creek can be considered as an extension and concretization of my thoughts on retreat in Zhongnanshan. My seclusion in Zhongnanshan also clearly confirmed Wang Kongling's poetic style, which continued without any essential changes in Wang Wei's later poetic creation.
Brief introduction of the author
Wang Wei, a poet in Tang Dynasty. The word stroke. His father was originally from Qi (now Shanxi) and later moved to Yongji West, Shanxi, becoming a Hedong native. Kaiyuan (year number of Emperor Xuanzong of Tang Dynasty, 713-741) was a scholar. Tired officials give things. An Lushan rebels were hired when they were trapped in Chang 'an. After the chaos, they were demoted to Prince Zhongyun. After the official to ministers right cheng, so also known as Wang Youcheng. In his later years, he lived in Wangchuan, Lantian, and lived an honest and secluded life. Poetry is as famous as Meng Haoran and is called "Wang Meng". In the early stage, I wrote some frontier poems, but the most important one was landscape poems, which promoted hermit life and Buddhism through the description of pastoral landscapes. Exquisite objects, vivid descriptions and unique achievements. He is also proficient in music, painting and calligraphy. This is Wang Youcheng.
Appreciation of Wang Wei's My Seclusion in Zhongnanshan