Wang Ji is a poet of the Sui and Tang Dynasties, after two generations of wind and rain, tasting the pain of change, he should have lamented the impermanence of the world and felt that the times were not good, but what Wang Ji revealed to the world was not pain and entanglement, but detachment and extraordinary, with the free posture of "wild deer" stored in the mountains and forests, and the wind of "wild deer" in his poems was also strong.
First, the budding of the wind of Wang Jishi's "wild deer"
Wang Ji was the younger brother of Wang Tong, the Great Confucian of the Late Sui Dynasty, and his father Wang Long was a doctor of the Sui Dynasty Guozi, with a superior family and sufficient cultural and ideological and spiritual foundation. When he was young, he mainly lived in the Sui Dynasty, during which the society advocated Buddhist thought and also promoted Taoist thought, and the "Buddha, Tao" ideology and the family Confucian culture with strong roots had a great influence on the achievements of the king in his childhood. His young children "have whimsy, read the Spring and Autumn Zuo Clan at the age of eight, and recite ten papers a day... He is very studious and knowledgeable.
Rich social and family cultural heritage and extensive accumulation of knowledge have made Wang Ji boast of "doing nothing and practicing at the same time". Wang Ji dared to boast of this when he was young, and in addition to having his own cultural confidence, his "wild deer" temperament of daring to speak beyond the limits of the world has been slightly revealed.
After reading the books extensively, the young Wang Ji formed a unique ideological and spiritual realm, and his heart began to indulge in the wind of Wei and Jin, yearning for the beauty of the mountains and forests and the freedom of the flowing water. Especially for the hidden guests who swim in the landscape and rivers such as Ruan Zhi and Ji Kang, who are detached from nature and write poetry by drinking alcohol, they have a yearning meaning. Playing the piano, indulging in wine, talking about Lao Zhuang, and the moonlit night Youlan accompanied by "Guangling San" is Wang Jiqinggao's spiritual pursuit. The heart of the wild deer has sprouted in its youth.
Second, Wang Ji and the wind of the "wild deer"
1. Free shitu poetry - the fusion of reality and mood "wild deer" wind
Wang Ji's life was three times and three hidden. In the 20th year of the Sui Kai Emperor, the 11-year-old Wang Ji traveled to Chang'an in Kyoto to meet Yang Su, a minister of power and opposition, and was praised by the secretaries of state present as a "child prodigy fairy" at this time because of his export of chengzhang and young spirit. The sun shines when the shadow is shining, and the wind blows all over the road. In the early days, the song was thin, and today the dance shirt was long. Should not make the curve wrong, hold this test Zhou Lang. It can be seen that when he was young, Wang Ji had a lonely and arrogant atmosphere.
During the Sui Dynasty, in order to realize the ideal of "seeking the marquis of Fengfeng", Wang Ji "abandoned the frequency of the north and traveled west with several thorns", and finally began his first eunuch life at the end of the great cause, Ying Filial Piety and Honesty, Shooting Strategy Gao Di, Except for the Secretary Provincial Zhengzi" began his first eunuch life. However, at this time, the Sui Dynasty was already the end of the storm, and Wang Ji personally felt the darkness and pain of politics.
"Jiande breaks into Chang'an Yong Qiu Peng Shi Xin Bachelor": "When the kan talks about the end, the wind or the wind does not return." Where the lone root is broken, the light leaf can fly strongly. He realized that such a life of entry could not last long, and his natural arrogance and political constraints made him dislike being an official of the imperial court, so he asked him to be transferred to Liuhe County in order to get away from the sense of freedom of the imperial court.
His dissatisfaction with reality and his thorough understanding of domination led him to choose to enjoy the freedom of the spirit in a drunken state, and to pursue his free self like a deer. Later, because of his drinking and dissolution of sexual disapproval, he undressed and sighed: "Snare in heaven, I am safe!" Wang Ji has felt bound by the world, and this "deer" has the reason for returning to the "wild".
In his prime years, Wang Ji experienced the replacement of the Sui and Tang Dynasties, and chanted out "middle age is in turmoil, not the pursuit of the past" to express the lament that the country was lost and failed to build a business. In the eighth year of Tang Wude, Wang Ji was appointed as a former official to be sent to the province. The 37-year-old Wang Ji once again chose to join the army when his heart was not completely dim in his prime, and he was full of hope for the newly established dynasty.
In "Gifting Li Zhengjun's Great Birthday": "Kong Chunci scattered riding... Guan Ningcun sacrificed ceremony, and Wang Bazhongchao Zhang. Go and go with each other, Wearing Qiu Proud Tang", which shows its expectations for the new dynasty, and the frank and straightforward trend of poetry has the aura of "deer". Later, he found that politics was still turbulent even after a change of generations, and his idea of "wild deer" became active, and his sense of being tired of political career was even stronger.
"Six Songs of Ancient Meaning": "I don't know the years, but I feel that the branches are broken." The vines are broken up and down, and the branches are torn apart. When the trade is eroded, the dust is extinguished. Ning Guan's craftsman Shi Gu was folded by Wang Sun. Rise and fall from time to time, the sages have not tasted the crumbs. Those who speak slowly, do nothing. What is said is the struggle and contradiction between The Retreat and entry in Wang Ji's heart, at this time Wang Ji is already in the semi-wild deer period. In the early years of Zhenguan, Wang Ji once again "dismissed with illness", but Wang Ji was deposed without any regret, and in the early years of Zhenguan, that is, in the second year of the official, Wang Ji broke away from the worldly entanglements, and returned to the mountains and forests like a deer to pursue the unbound spirit.
Abandoning his official position and returning to seclusion without income, the poverty of his family in his later years became the reason why he chose to become a career for the third time. But this time, his kind of heart to build a career has disappeared, but there is a bit of cynical and fearless and detached attitude from the world. He was recruited by the imperial court as a yousi, when the Taile Department Shi Jiao Geshan brewed wine, and Wang Ji asked himself to be appointed as a Taile Cheng for drinking.
Within two years, Jiao Ge and his wife died one after another, and there was no more wine, and Wang Ji said: "Heaven does not make me drink wine and evil?" It is the only reason for the official.None. He hung up his crown and returned to the field, and from then on he bid farewell to his career and abandoned the official. Its "wild deer" wind matures here, for the whole field.
Wang Ji did not fully devote himself to the mountains in the first half of his life, Ji Shi Jianyezhi always restrained his thoughts, at that time, Zhiyin still had the impulse of the young and strong and the helplessness of society, and the last return to the wilderness was the beginning of his true retreat to the deer. After resigning from the government, Wang Ji lived alone in the rivers, and the faint cooking smoke was his only feeling for human life, and the life of living alone made him indifferent to the pain of going in and out of the world, and there was no longer the pain of the road to the world.
"Night Back to The East Stream": "Stone moss should be practicable, and the bushes are fortunate and easy to climb." Qingxi returned to the road straight, and sang back by the moonlit night. "Show their self-satisfaction. At this time, his heart mirror has matured, "Mountain Night Tuning": "Promote the bright moon, draw the strings to the white clouds." Never the charm of the landscape, do not let the layman smell "can see its sense of maturity outside the transcendent.
2, straightforward marriage - get rid of the world's straightforward "wild deer" wind
Wang Ji's marriage life is even more free wild deer wind. Without politics, Wang Ji felt that his life needed the company of his wife. What he likes most is that one of his marriage poems is written quite domineeringly, free from the twist of traditional courtship poetry, perhaps he may think that no one will pay attention to this poem, so he writes casually, or he is looking for a soul companion with the mentality of a wisher.
The poem is "Narration of the Mountains": "What is known outside the things, there is nothing in the mountains." The wind chirps quietly on the night piano, and the moon shines on the spring wine. Within a hundred years of direct placement, who is on the after a thousand years. Zhang Fengjuan's wife, Lao Lai's wife. Meng Guangfei was unmarried, and Liang Hongzheng was a woman. The whole poem is written directly, his own situation and mate selection criteria are written clearly, he did not fall into the existing traditional marriage system, for the shyness of courtship, but directly with "Liang Hongzheng Su Woman" to tell everyone "I need a wife now" let people read it can't help but laugh, laugh at its uninhibited, bold, free wild deer feeling.
"The wild wife leans on the urn, the village holds the bottle", "Leans on the bed to watch the women weave, climb the ridge class hoe"... If his wife is said to be a "wild wife", then he himself naturally becomes a "wild man" with both the meaning of seclusion and the purpose of being free like a wild deer. After marriage, he was happy, and this poem became a good story in the poetry world.
3, drinking poetry - out of the world's free "wild deer" wind
Wang Ji's life was closely linked to wine, and he was once impeached for alcoholism, and when he returned to his hometown to drink with the mute Ziguang, he would drink until the moon was bright, and he would stay for two days when he passed by the restaurant. In the past, the provincial officials under the edict gave three liters of wine, or asked, "Why should the edict be happy and evil?" Answer: "Good sauce can be loved!" Therefore, he is called "Doujiu Bachelor". The Taile Department of Shi Jiaoge's family is good at brewing, and his performance is degraded to the rank of a beggar, and he drinks the wine of Jiaoge, and when he dies, his wife sends wine endlessly, his wife dies, and his achievements are not successful, and he writes "Wine Classics", "Wine Recipes" and other articles of wanton wine.
Wang Ji is fond of wine, and most of his poetry and literary creations rely on wine, and wine has become the infinite sustenance of his secluded and free "wild deer" literary life. "One drink and five buckets" is his daily state. Tao Yuanming has "not bent his waist for five buckets of rice" while Wang Ji is "bending his waist for five buckets of wine", which shows his obsession with wine.
Zeng imitated Tao Yuanming's "Biography of Mr. Wuliu" for "Biography of Mr. Wudou" to conspicuously announce to the world his own life wine state: "Those who have Mr. Wudou travel in the world with wine virtue." There are those who invite with wine, no nobles and lowly people, they will be drunk, and if they are drunk, they will not choose to sleep. Wake up and drink again. He often drank five buckets at a time, because he thought it was a trumpet. In other words, Wang Ji did not have the same sentiments as Tao Qian, he did not set such moral restrictions on himself, but went along with the desires of the heart, acted in time, and was not bound by the world.
Although Tao Yuanming and Wang Ji are both good wine people, Wang Ji's drunkenness is different from Tao Yuanming's slight drunkenness, he uses wine to numb his own nerves, and chooses wine in a state of forgetting all the worries in the world, "it is better to pillow high, and take drunkenness to dispel sorrows." What is sought can be said to be a mental exile for freedom all day long.
The hermit in Wang Ji's poems, drunkenness is also the norm. In "The Wall of the Restaurant", "Last night the bottle began to end, and now the urn is opened." In his dreams, he came to the restaurant. The free attitude of the hermit in the infinite wine country in the drunkenness is undoubtedly the best embodiment of Wang Ji's attitude towards life. Wang Ji has already floated outside the world, sinking into freedom, and with his drunken "wild nature" desires to be a deer named "Wang Ji".
4. Reclusive Buddhist Poetry - The Wind of Free "Wild Deer" after Precipitation
There are many hermits in the history of Chinese literature, and the reclusive people are the embodiment of virtue and integrity, and the Tang and Song dynasties are more admired for the hermits, and they are often praised by "deer", and Wang Ji can be said to be the representative of the hermits of the Sui and Tang dynasties. In "Autumn Night Happy to Meet the King's Virgin": "The North Field YunYu Strike, the East Gao Jiao Gui" has the hermit's pleasure of "planting beans under the South Mountain" like Tao Qian; "In the Jingsi Hometown Garden, the villagers asked": "The willow line is densely packed, and the MaoZhai is wide and narrow." "The scenery at the time of seclusion is described as calm and natural; "Picking Medicine": "Waist sickle penta hepty moon, negative gong geng xin day." The meaning of happy retreat is even greater, and Wang Ji's poetic language at this time is brisk and flexible, which shows the wind of "wild deer".
In his later years, when Wang Ji lived in seclusion, his thoughts were biased toward Laozi Taoism and Buddhism, advocating conformity to nature and return to nature. He was told to the government that "the person who made a big mistake was ridiculed, and Lu Ji was born of disaster"; and he ridiculed the turtle on the temple with "it is not as good as the grass on the mountain, and the end of the treasure is gone". At this time, he no longer had the Confucian thoughts of a young strategist, and even ridiculed those Confucians who were bound by ritual numbers and had no freedom, such as "living and knowing for a few days, and losing their names without form".
In the late period, Wang Ji made good use of the spiritual thinking of the Wei and Jin characters who pursued the spiritual freedom of The Taoists to examine his own life era, sending love and poetry, revealing a Kind of Buddhist Cosmic Consciousness that is not without negativity but also free. Wang Ji is a "wild deer" who has left an independent self-purification in such a passive and corrupt society.
The free view of nature formed under the influence of Taoist thought is concentrated in the creation of Wang Ji's landscape poetry. The Taoist main concept of nature in which all things are one and the same advocates that all things are equal and conform to nature, "Man's law, earth law heaven, heaven's law, and Dao law nature." "Pursue the ideal realm of nature in a simple and free way." In Wang Ji's landscape poetry, the Taoist word "freedom" is vividly expressed. He regards natural landscapes such as landscapes and pastoral gardens as independent aesthetic objects, depicting nature and lyrically expressing his yearning for freedom and love for nature through scenery.
"Picking Medicine": "Green Dragon Talisman, White Dog You Immortal Technique" Taoist meaning is strong, and the description of the landscape scenery in "You Bei Shan Fu" is "the landscape is quiet, the wind road is deep." The blue window is opened to the left, and the fungus cabinet is obliquely approached. All of them show their love for free nature and have traces of Taoist thought, and these landscapes and rivers have become the main basis for Wang Ji's leisurely life and free and unrestrained "wild deer" life.
In the social context of the confluence of the three religions of Confucianism, Buddhism, and Taoism, Wang Ji's "wild deer" was naturally influenced by the ideas of the "Buddha". Words with the characteristics of Buddhist thought are preserved in Wang Ji's poems. "Yong Huai" poem Yun: "The sunset is in the western mountains, and the sky is clear." "Emptiness" In the twilight of the sunset on the Western Mountains, the poet realizes that everything in the Buddhist world is empty and changeable.
"Drinking Alone" poem Yun: "Born to know a few days, without a form, one by one." It is better to make more wine and lean towards the bamboo forest. The word "formless" is also very much in line with Wang Ji's unbound evaluation of the freedom of the self, and in the "Self-Made Epitaph", "The king's self-made words are useless... Cover to have a way to yourself, no work in the time. This Wang Ji thought that "no merit" thought of "emptiness", and after Wang Ji saw through the world in the late period, he thought that the reputation of merit was "empty" In the Buddhist sutra "The Light Sutra has the space of cultivation, and all phenomena in the universe, including material phenomena and spiritual phenomena, are "empty". It can be seen that there is a Buddhist meaning in Wang Ji's poems, and the Buddhist idea of emptiness also makes the "wild deer wind" in Wang Ji's poems even worse.
III. Conclusion
If Wang Ji is a wild deer, his works naturally have the wind of wild deer, so the sense of wild deer in Wang Ji's poems is because it is a wild deer itself. Chasing the career to the Guiyin landscape, the shape of the transcendent free wild deer is gradually complete, and the thoughts of entering the world and the world in the early stage of Wang Ji's poetry coexist, at this time the wild deer can only be half wild, and the later stage is completely hidden and drunk and debauched.
The poem of Shi Tu conforms to the change and development path of Wang Ji as the mirror of the official heart, and the wild deer wind gradually becomes stronger. Love poems can be seen in the directness of his attitude towards life, and the poems directly highlight the wind of wild deer. Drinking poetry is accompanied by Shitu poetry and has the tendency to promote the pursuit of freedom in the world, and wine has become the catalyst and medium of wild deer wind. The buddhist hermit poem rises to the highest level of the spirit, and it is the cause of the wild deer wind.
The four parts gradually progress from the outside to the inside of the wild deer wind, and finally start from the structure of the poem itself, and complete the wild deer wind of Wang Jishi.
References: Old Book of Tang, The Hermit in Wine: Wang Ji, On Self-Image in Wang Ji's Poems, Wang Ji and Buddhism, Collected Works of Wang Ji