Confidant in the sea, if the end of the world is nearby: reading Wang Bo's "Sending Du Shaofu to Ren Shu Prefecture"
Wang Bo's "Sending Du Shaofu to Ren Shu Prefecture"
The city que assists the three Qins, and the wind and smoke look at the five jin.
Parting ways with Jun, the same eunuch.
Confidant in the sea, the end of the world is like a neighbor.
Doing nothing is in the wrong direction, and the children are together.
The significance of reading "Sending Du Shaofu to Ren Shu Prefecture":
Completely different from the hegemony of the United States, the rejuvenation of China, the handover to the world, the existence of self-respect, erection ("self-respect" is based on oneself, "erection" is based on heaven and earth. The core of this kind of thinking comes from the mentality of "I Ching"), as well as the mentality of "confidant in the sea, if the end of the world is close to each other", steadfast and pioneering, water-like integration, is China's method of establishing a coexistence foundation on the island of the world.
Read "Send Du Shaofu to Ren Shuzhou" to understand the mind of Wang Bo, the head of the four masters of the early Tang Dynasty, how to open up the waves of Chinese culture and guide Chinese to see the world, which is a new sprout of the wisdom of the ancients in the contemporary complex world. The ancient sound of a young man, the vibrant and noisy inner, and the mind with extraordinary vision, gather from the rivers of a poem, all the way to the heart of modern people's intellect. The meaning of contemporary people reading this poem is to get a sense of ease between the ancient sound and the self, to reconstruct the world by reconstructing itself.
Poet's Bio:
When Mr. Ye Jiaying talked about Du Fu's "Eight Songs of Qiuxing", he said that reading the poems of small poets is often poetry on poetry, but reading the poems of great poets, we must understand his life course, because the poems of great poets are not only poetry, he still writes poems with his entire life, and the poems penetrate, in addition to the local feelings of awakening poetry at that time, there are also the landscapes of the times looming in this feeling, and at the same time, there is also the light of the poet's own destiny expressed in the poems, which is exactly such a poem. It will penetrate and illuminate the dark river of time like the light of the stars, feel it for future generations, and respond in unison.
The fate of the great poet is purely the crystallization of his spirit, and such a crystallization is like a star that hits the dark night and emits brilliant light. Summoning the soul of a civilization is the mysterious mission shouldered by the poet of every era, and the most difficult part of carrying out this mission for the poet is not to confront his own soul, but to maintain the soul is purely the poet's intuitive combat strength, but also his instinct to resist the chaos of the world. When the poet despises the laws of reality, he always provokes violent friction with reality. What the public sees is a wretched poet who is constantly defeated by the chaos of life, but the poet on the other side does not think that his real misery is the whole meaning of the value of life. The poet is naturally uncompromising, uncompromising is the poet's declaration, he (she) suffers in pain, can shake off the mud of mortal dust, in the wandering and exile gradually let the consciousness of life be refined to the sharp edge, the social value system of carnal perfection and happiness of life is the tool for the poet's world to complete the crystallization, his soul is so bright, there is naturally no shadow under the sun, and the brilliance of the poet makes him always the master of darkness. Finding candles in the darkness to light the world is the poet's ecstasy, and the abyss of desolation and extravagance is the manor of the poet's world. The poet always looks proudly at the world, and all happiness, all desolation, will make him feel pity. Look at the fate of those first-rate poets, shattered by temptations, time and desire that make him old and at the same time give him youth. In the battlefield of the soul, the poet is not a tragic hero, the poet is like a majestic fire meteor crossing the night, the darkness (including all praise, ridicule and curse) reflects the loneliness of a poet's soul, and when the poet burns his body and bones, his poems begin to gradually chase the figure of happiness and perfection like water.
Wang Bo's strong sense of tragedy (which reminds me of Wang Yizhi, the son of the Chu ciologist Wang Yi, who wrote the "Spiritual Light Temple Endowment" in the Eastern Han Dynasty, made the calligrapher Cai Yong ashamed of himself, and Wang Yanshou, who drowned at the age of 20), is a specimen of the poet's tragic fate.
Wang Bo was born in 650 AD, this year is the second year of Tang Gaozong Li Zhi's ascension to the throne, the second year of the reign of Yonghui of the Tang Dynasty, the Wang family of Longmen (present-day Hejin, Shanxi), the family of Qizhou Longmen (present-day Hejin, Shanxi), the family is rich, the generations of scholars, Wang Bo's grandfather Wen Zhongzi Wang Tong, not keen on eunuchs, lived in seclusion in his hometown to teach, Hefenjian was known as the Confucian master at that time, uncle Wang Ji, was the founder of the Five Laws of the Early Tang Dynasty. Such a family naturally gave young Wang Bo an environment and atmosphere to receive a good education. Wang Bo was able to compose poetry at the age of six, wrote ten volumes of the "Finger Defects of the Book of Han" at the age of nine, read the Six Classics at the age of ten, followed Cao Yuan to study medicine in Chang'an from the age of twelve to fourteen, and wrote the "Eighty-one Difficult Classics of the Yellow Emperor's Inner Classics" and "The Thousand Years of the Tang Dynasty", in 666 AD, just reached the age of 16, had already passed the Yousu Branch Examination and the first, and the official was awarded chaosanlang, becoming the youngest official in the imperial court. The literature gives "Ode to the Qianyuan Temple" Tang Gaozong directly called: "Wizards, wizards, I Am a Tang Dynasty Wizard." Wang Bo's name was therefore greatly shaken, and together with Yang Jiong, Lu Zhaoling, and Luo Binwang, he was called the "Four Masters of the Early Tang Dynasty", ranking first among the Four Masters. In modern times, Wen Yiduo listed a poem on the early Tang Dynasty in the "Miscellaneous Treatises on Tang Poetry", discussing the relationship between Wang Yang's old age and Lu Luo's new. Sympathetic and lamented for the fate of the poet of the failed hero.
The advantage of prodigy becoming famous too early is that the brilliance can quickly illuminate the contemporary era, the value of life can be recognized by the times earlier, and the disadvantage is that it has developed a common disease of arrogance and arrogance, and in the complex and devious officialdom, it inadvertently offends people with literary talent, and even like Wang Bo, he almost committed a capital crime. Wang Bo suffered the first blow because when he was a dynasty, he served as a cultivator in the palace of Li Xian, the king of Pei, Li Xian and the king of The Ying Dynasty Li Zhe played cockfighting, Wang Bo helped xing, but wrote a "Chicken Text of the King of The King of Qiying", and some jealous good deeds passed the article to Tang Gaozong, and Tang Gaozong was furious, thinking that Wang Bo, as a doctor, did not dissuade the lord, but instead did a text to stir up discord between the princes and ordered Wang Bo to be expelled from Chang'an. The second blow was that when he joined the army in Yuzhou, out of compassion, he harbored a criminal official slave, and worried about leaking the wind, he committed suicide by the official slave, so he committed a capital crime. According to the old and new "Book of Tang", Wang Bo harbored official slaves because he was framed by his colleagues. Wang Bo was fortunate to be pardoned by the imperial court and was able to be exonerated from capital crimes, but his career was cut off. This crime also affected his father, Wang Fuyu, who was deposed from Yongzhou Sigong to the remote southern Jiaotong (as far as present-day Vietnam) as a county order. The blow of this incident to Wang Bo far exceeded the punishment for cutting off his career. Wang Bo expressed his guilt towards his father in "Hundreds of Li Chang Yan Shu": "If Bo Shang he says it! The humiliation of relatives can be described as profound. It is advisable to be gray and pink, to thank father... Now the lord of the country is condemned, far away in the border. Out of the three rivers and floating five lakes, cross the East Ou and cross the South China Sea. Woohoo! This sin also has no escape between heaven and earth. ”
After Wang Bo was released from prison, the imperial court spared Wang Bo's talent and announced the reinstatement of his old post, but Wang Bo had lost interest in his career and did not accept it. He was worried about his father, who was far away in the wilderness, and in 675 AD he went to Jiaotong Province, and in 676 AD he saw his father's poverty and embarrassment in Jiaotong (there is a saying that he did not arrive at Jiaotong), and in the summer of the same year, Wang Bo embarked on the way home by boat, encountered the wind and waves in the South China Sea, and drowned (it is also said that he committed suicide by deposing his father).
Wang Bo's poetry inherits the spirit of reverence for Confucianism and Confucianism in the Zhenguan period, and the poetic style is open and clear, majestic and magnificent, showing the magnificent atmosphere of the early Tang Dynasty. This poem "Sending Du Shaofu to Ren Shu prefecture" was written during his tenure in Chang'an, and is a famous chinese farewell poem, and the Ming dynasty Gu Xuan's "Approving Tang Yin" commented on this poem: Reading the "Sending Lu Master Book" and "Bai XiaYi" and this poem, it is known that the early Tang Dynasty flourished, and the late Tang Dynasty declined.
Although Wang Bo only lived to be twenty-seven years old, his catalogue of poetry and anthology records thirty volumes, and there should be many works written in his lifetime. But only about eighty poems remain. The "Preface to the Tengwang Pavilion", selected in the "Ancient Literature Guanzhi", is the most famous one in China, and the creative process is quite legendary, and the words and sentences in the text are transformed into Chinese spirits, and the influence is even more far-reaching.
"Sending Du Shaofu to Ren Shu Prefecture", some anthologies are titled "Du Shaofu Ren Shu Prefecture". The title shows that Wang Bo sent a friend surnamed Du to a certain county in Sichuan to become a county lieutenant. In the Tang Dynasty official system, the chief executive of a county was called "Ling", and a county clerk was set up under the county order to handle copywriting, and another county lieutenant was set up to deal with martial affairs. In official documents, it is commonly used to honor the county order of "Ming Fu", "ZanFu" to honor the county clerk, and "Shaofu" to honor the county lieutenant.
The first link of the poem, "Chengque Fu Sanqin, Wind and Smoke Looking at Wujin", is the standard way to write the five laws. The ancients released from the capital, many have the meaning of dethronement, "chengque auxiliary three Qin", in Wang Bo's tone, with a comforting tone said: "You go to Shuzhou to be a county lieutenant, the land of Shuzhou is a good place to assist the three Qins, you don't have to worry too much." After you left, I could only look at the scenery of Shuzhou and miss you. The meaning of "city que" has always been disputed, one refers to Chang'an, because Chang'an has a palace que, the other means a city wall with high-rise buildings, and the Shuzhou where friends go to work is also a large city with high-rise buildings at the head of the city. Regarding the Three Qins, it refers to the west of Tongguan in Shaanxi, the end of Qin, Xiang Yu broke the Qin, divided Guanzhong into three districts, and divided them into three subordinate generals of the Qin Dynasty: Zhang Handan was the King of Yong, Dong Feng was the King of Zhai, and Sima Xin was the King of Sai. This is the earliest origin of the Three Qins. After Liu Bang unified China and established the Han Dynasty, Guanzhong was divided into three counties: Jingzhao, Zuo Feng (Ping) Yi, and Right Fufeng. At present, Shaanxi Southern Shaanxi, Northern Shaanxi and Guanzhong are called "Three Qins". Bashu has always been a rich place, since the opening of the Qinshu Trail during the Warring States period, the living materials of the people of the Three Qins have relied on Bashu for support. Both Chen Ziang and Du Fu had commentaries on shuzhong and Jiqin. The so-called Wujin refers to the five ferries of the Minjiang River: Baihuajin, Wanlijin, Jiangshoujin, Shitoujin, and Jiangnanjin. Here refers to Shuzhou,
Friends traveled far away to give each other farewell poems, which was the custom of the intellectuals of the Tang Dynasty. The weight of the farewell poems in the nearly 50,000 Quan Tang poems occupies a large weight. Tang Taizong has a "Feeling the Old Endowment", two of which says: "If the earth does not change its city, it is no different from its wind and smoke." "Wang Bo's usage here is very similar to that of Emperor Taizongfu." "Wind and smoke" refers to "scenery". The word wind and smoke is obviously more flavorful and interesting than the word scenery, and the smoke waves at the ferry port contain the author's deep feelings for the thoughts of friends, such as smoke like fog, and more mood ripples. This is a wonderful verse that uses the landscape of heaven and earth to imply the change of people's emotions.
The second link, "Parting with the King, is also a eunuch." "The ancients went out to study, called study tours, and went out to be officials, called eunuchs. These two sentences are concise narratives, and their role in poetry is a kind of empathy, like a step to the vast world, and the narrative of poetry, although not as specific and delicate as the transitional narratives in prose and novels, is also indispensable, like the interlude in music.
The third link, "Confidant in the sea, the end of the world is like a neighbor." Just about to explain what kind of "parting feeling" is "parting feelings" with Jun, the empathy between friends suddenly rises steeply and is infinitely magnified. With this kind of empathy, Wang Bo made a far-reaching and vast development with his own life feelings, and this pioneering development at the same time became the reaction of the early Tang Dynasty sheng's self-confidence and solemn voice. Wang Bo advised his friends: "Open your heart, although your friends are separated, don't feel lonely, the world is big, you at least have a confidant like me, even if you are in Shuzhong, you are still with your heart like in Chang'an." The resonance of these two poems is so huge that even in the dazzling sea of Tang poetry, it is still one of the best famous sentences, it is vibrated by the voice of two confidant friends who can't bear to part, and the sound of the prosperity of the entire early Tang Dynasty is vibrating, "Hai Nei" has become a part of the world of Sheng Tang, and then, when the mark of Sheng Tang has melted into the blood of Chinese civilization, this "Hai Nei" has become the heart of generations of Chinese understand the world. This "confidant" is An attitude of Wang Bo toward friendship, and it is deeply integrated into the way Chinese treat others and things, not to treat others as enemies, but to have a friendly and friendly heart. This is deeply related to the idea of Chinese Datong who understands the changes in the world with yin and yang tai chi. "Tianya" is also a mirror image of "Hainei", Hainei is the world of inner aggregation, Tianya is the world of external separation, but even if we are thousands of miles apart, the hearts are still together, and if the hearts are next to each other, it is the core concept of the community of life. These two sentences are naturally the essence of the five laws, from the friendship interpretation of geographical division in the geographical sense, to the life interpretation of spiritual empathy, from the separation of two individuals, sublimated into a balanced and harmonious attitude of one life and a civilization towards the world, and into the common spiritual wealth of how human beings maintain balance and unity in the world of radical changes and disputes.
The 20th-century French poet Bashira discussed the relationship between fire and heat in his collection of essays, Psychoanalysis of Fire: "Fire shines on the surface of things, and heat goes deeper, deep into the inner consciousness, deep into the depths of the human soul." At this point, the fire sublimates to a height: the hidden heat bursts out of sincere love, bitter hatred, and produces unparalleled creativity in the movement of fire. "Confidant in the sea, the end of the world is like a neighbor." Just like the heat hidden in the flame of this poem, it is the origin of this poem's burst of infinite creativity.
Of course, these two poems were not the first creation of Wang Bo, he was used from Cao Zhi's poem "Husband Zhi Is All Over the World, There Are Neighbors in Ten Thousand Miles", but Wang Bo's "Confidant in the Sea, If the End of the World Is Neighbor" breaks and reconstructs a new framework of heaven and earth and people's hearts, and at the same time rebuilds a vision and mentality of spiritual expansion to the four seas. These two sentences seem to blurt out poems, thick and deep, from the poem, you can understand in detail the reason for the prosperity of the Tang Dynasty, which is an inclusive and extremely revealing sentence of the essence of Chinese culture.
The fourth link is "Doing nothing in the wrong way, and the children are all wet." Writing immediately after the mood of the third link, it was suddenly pulled back from heaven and earth, from which we could see Wang Bo's talent for freedom to control the whole poetry. The scene of wiping tears with a handkerchief when parting from each other shows the depth of the friendship between Wang Bo and Du Shaofu, and at the same time, it is layered on top of each other, responding to the consolation of the first link, the straight chen chest of the second link, the mountains and seas of the third link, the empathy of the fourth link "common dipping towel", and the excellent ending in the writing technique, making the whole poem appear safe and true.
Compared with his uncle Wang Ji's famous "Wild Hope", Wang Bo's "Send Du Shaofu to Ren Shuzhou" is obviously more artistic. In Liu Xun's "Wenxin Carved Dragon", the pairing of the second and third sentences of "Wild Hope" is called "positive pair", that is, the same type, part of speech, and meaning are neat and smooth confrontations, Liu Xun believes that positive alignment is the most commonly used and lowest-level pair of poetry, and the second and third sentences of "Sending Du Shaofu to Ren Shuzhou" Are "Flowing Water Pairs", also known as "Cross Grid", from the literal structure, it seems to be a non-neat and balanced pair of sentences, but the internal emotions and thoughts cannot be separated, just like the flowing water cannot be cut. Wang Bo's "Send Du Shaofu to Ren Shuzhou" both belong to the flowing water pair, that is, there is the rhythm of poetry, and there is a deep affection for the smooth and free prose, whether it is artistic or ideological, it is the voice that reflects the eternal existence of the Chinese spirit, and it is also a psychological indicator of the rejuvenation of contemporary China.