Original text and appreciation of "Poetry, Songs and Prose·Dayun Temple Praise for Gongfang (Part 3)"
Du Fu<. /p>
I can't sleep under the shadow of the lamp, and my heart is clear and I smell the wonderful fragrance.
The palace is abrupt in the middle of the night, and the wind is blowing the golden ornaments.
It is dark and the spring courtyard is closed, and the ground is clear and dark.
The jade rope is cut off, and the iron phoenix soars.
When I left the temple during the Buddhist feast, the bell was still in bed.
In the fertile fields of the Ming Dynasty, it was hard to see the dust and yellow sand.
There are four poems in "Dayun Temple Praise for Gongfang", three of which are selected in this article. Praising the Master's life experience, the old annotation has not been verified. According to this poem, after the Anlu Mountain Rebellion, Du Fu was trapped in Chang'an and once lived in Dayun Temple. They were new acquaintances at the time, but they were also close friends who "had been with each other for many days and said goodbye without any shame." The Master not only helped Du Fu with food and clothing, but also inspired Du Fu spiritually. In the poem, it is written that "when we talk to each other deeply, we can always tighten our lips" and "to be close to a father is like white snow, so there is no need to hold on to heat and trouble." , is the clear evidence. Later, Du Fu wrote poems such as "Staying in Praise of the Gongfang", "Sending Praise to the Master" and "Farewell Praise to the Master". "Du Sui" believes that this poem should be a collection of leftovers by Gongren Zuo, who was ordered by Mo to return it to Yanzhou Province's Shi family. inappropriate. (For details, please refer to Deng Shaoji's "Explanation of Du Shi's Poems" for textual research)
"The shadow of the lamp illuminates the night without sleeping, and the mind is clear and smells the wonderful fragrance. The palace is dark in the middle of the night, and the wind blows the golden ornaments." The wonderful fragrance, according to the "Vimalakirti Sutra" 》. There is a country named Zhongxiang, and the Buddha is named Xiangji. All the buildings in its territory are built with incense. There is no writing about the Tathagata in his country, but he uses incense to enable all gods and humans to enter the discipline. Each Bodhisattva sits under the incense tree and smells this wonderful fragrance, and immediately obtains everything and attains Tibetan Samadhi. It can be seen that wonderful fragrance is a Buddhist term. Du Fu's interpretation of the poem not only enriched the vocabulary of the poem, but also expanded the connotation of the poem, suggesting that the Zen mind and enlightenment are empty and empty, and it is difficult to convey the emptiness and clarity. Most of the time, Gong stayed at Zan Gong's house at night, with the lamp as green as a bean, unable to sleep due to meditation, and his empty heart savoring Zen principles and brewing emotions, thus creating a metaphorical environment. There are two interpretations of Langjuan. One is a cloud with a long lock, which is what people today call "Langjuan in prison"; one is a cloud with bells, like Su Shi's "The wind blows the Langjuan and the moon moves downward." This is the original version of Su Shi's poem. The poet saw that in the dark and moonless temple, the protruding part of the temple roof became increasingly eerie and abrupt, and the gentle wind shook the hanging bells at the corners of the temple, making a ringing sound. This is the external environment for meditating quietly and getting rid of delusions.
"It is dark when the spring courtyard is closed, and the earth is clear and fragrant. The jade rope is cut off, and the iron phoenix is ??soaring." "It is dark" and "the earth is clear" are the same as the above "late night" and "wind" Several words with a subject-predicate structure, "moving", all express the extremely pure state of Zen. There are also two explanations for the ancient annotation of "Jade Rope". One cloud with jade and two stars in the south are jade ropes; one cloud looks like the Buddhist book "Golden Rope Boundary Road". Looking at the original text, one statement seems to be correct. Because iron phoenix refers to the decoration of ancient palaces and temples, that is, "with two wings spread out, with the head and tail raised, it is placed on the roof of the house, in the center of the building, with a pivot below, and always faces the wind as if it is about to fly." (Qiu Zhu quoted Xue Zong's note ). The poet decorated the palace with stars, that is to say, when he looked up, he saw that there was no moon or stars in the dark night, but he saw the lonely iron phoenix, which looked vaguely like flying. "Tie Fengsen Soaring" can be read in conjunction with "The palace is unexpected in the middle of the night". Lao Du's description of the dark scene is very realistic, "It is also in the dark that I can only feel it." (Huang Shengyu). But the two sentences are different in time. The temple is abrupt, it is the deep darkness of the night where the edges cannot be seen, while the iron phoenix flying is the remaining night before dawn.
"When the Brahma came out of the temple, the bells were still in bed. The Ming Dynasty was in the fertile fields, and the dust and sand were yellow." Brahma, the transliteration of the word Brahma, Brahma, is the abbreviation of Brahma. It means silence and purity. Since Buddhist scriptures were originally written in Sanskrit (ancient Indian bibliographic language), everything related to Buddha is called Sanskrit. Fanfang refers to the sound of chanting sutras at this time. Yin, onomatopoeia, generally describes the sound of thunder, but in the poem it refers to the ringing of bells. At dawn, the poet heard the sound of monks chanting sutras from time to time in bed, and the ringing of the temple bell seemed to linger beside the bed. The purity of what he saw and heard, the dust and sand in the fertile fields, and the word "bitter" highlighted Lao Du's special desire for enjoyment that was unwilling to leave the Zen state, and the contradictory reality that he would eventually have to leave the earth courtyard.
Read this poem carefully. Since the poet is not sleepy, he did not lie on the bed all night in Zangong's room. He once walked around in the open air of the temple, so he had a realistic view of the dark scene. experience. Throughout the whole article, it is revealed that the poet loves Zen and has a comfortable feeling. This is not only because the Master Zan gave him warmth in the turmoil, but more importantly, the quiet and pure environment of Dayun Temple is very conducive to teasing people to pay attention to inner cultivation. , the meditation of realizing one’s own nature. The aesthetic expression of Zen meditation is Zen interest, that is, the literary image depiction of the incomprehensible and unexplained Dharma. In terms of artistic expression, Du Fu used hearing and seeing as the basis for structuring his poems. The shadows of lamps, abrupt halls, jade ropes, and flying phoenixes are all seen; the wonderful incense, golden thorns, Buddhist altars, and bells and beds are all heard. Through what I see and hear, I recite the Buddhist traces and write about the Zen state, and then add a little explanation. Code, in this way, Zen emotions are revealed clearly and implicitly. The author's concept is relatively hidden, but the image helps the poet speak. The concluding sentence, "Seeing the dust and sand is yellow", uses a sentimental contrast method to contrast what is disgusted with what is lingering, and the lyrical tonal changes are cleverly arranged.