Bai Juyi can comprehend the simplicity of "Zhou Yi" and the spirit of simplicity and complexity, and practice its purpose of being at ease and simple in life and practice.
When many people are tossed and turned due to the fluctuation of officialdom, Bai Juyi can perceive cause and effect, deal with it calmly, do not care about honor and disgrace, and can dig out the value of life and the meaning of rich existence in frustration.
Bai Juyi always holds high the idea of optimism, does not condense on specific things, rarely produces grievances, and is suitable for leisure.
Su Shi particularly admired Bai Juyi and was deeply influenced by him, and was well versed in his philosophy of optimism.
The source of ideas
From the perspective of mainstream politics in the Tang Dynasty, "Zhou Yi" occupies an important position.
"Old Tang Shu Confucianism" is: With many Confucianism, complicated chapters and sentences, the edict of the son of the country to sacrifice wine Kong Yingda and Zhu Confucianism wrote the "Five Classics" Yishu, all 170 volumes, called "Five Classics of Justice", so that the world spread Xi.
The first poem in the "Five Classics of Justice" is "Zhou Yi", so "Zhou Yi" has become a compulsory subject for Ming Jing Jinshi.
The era name of Zhenguan in the Tang Dynasty also comes from "Zhou Yi", and the above phenomenon shows that "Zhou Yi" was widely circulated and deeply influenced in the Tang Dynasty.
Bai Juyi has read and studied "Zhou Yi" intensively and memorized it by heart.
Therefore, Bai Juyi's acceptance of "Zhou Yi" is easy to simplify and optimistic. Bai Juyi's entire family has a deep relationship with "Zhou Yi".
The names of Bai Juyi, Bai Xingjian, and Bai Minzhong all come from "Zhou Yi", which shows that their clan's understanding and importance of "Zhou Yi".
Coupled with the promotion of the imperial examination, Bai Juyi himself also carefully studied "Zhou Yi". The word Yi Jian comes from "Zhou Yi".
It can be seen from this that Bai Juyi and Bai Xingjian's parents have expectations for them and good wishes for their future adults and talents.
"Zhou Yi Zhi Shang" said: The vast world is matched with the world, the four times are matched with the wild, the righteousness of yin and yang is matched with the sun and the moon, and the goodness of simplicity is matched with virtue.
Bai Juyi is well versed in the connotation of the two words, and only by cultivating morality and giving full play to his conscience can he achieve the realm of simplicity.
"Zhou Yi Dictionaries" said: Sidelines do not flow, Lotte knows his fate, so he is not worried.
It inspires us to have good virtues and character, to be willing to obey the laws of nature, to adapt to the laws of nature, and to face life with optimism and wisdom.
Bai Juyi became famous all over the world when he was young, and was repeatedly degraded in middle age because of his active advice, and in his later years, he was stable and calm, and he was at peace with what he encountered.
Above the temple, Bai Juyi was in the upper position and did not draw on wealth and nobility, but cared about political affairs and actively admonished him;
Optimism is a positive value that has a profound impact on Bai Juyi's thinking and life.
Bai Juyi's practice
Bai Juyi is plain and optimistic, does not care about the advance and retreat of poverty, and can handle it calmly in various situations, exuding the innocent charm and bright brilliance of his personality.
Bai Juyi has always been happy to know his fate, calmly handled, not frightened, not worried about gains and losses, and well versed in philosophical thoughts.
The positive psychological cues formed by Lotte are emanated from the pure spiritual world and manifested in the external life course.
Throughout Bai Juyi's political career, he tried to get closer to the center of his career but repeatedly became an abandoned woman, and in his middle and later years, he consciously kept a distance from the political road but was recognized. This confusion naturally gave Bai Juyi a deep understanding.
Therefore, during the period when he was demoted to Jiangzhou, he talked about the people's livelihood and suffering, and the number of poems reflecting realpolitik decreased, and the image of an idle official began to form, but his enthusiasm for participating in politics did not disappear.
The various actions during his tenure in Zhongzhou are Bai Juyi's rebellion against the unrealizable feelings of serving as Jiangzhou Sima to help the world at the same time.
In the later stage of his career, he was no longer sharp and sensitive, but was able to fulfill his political ideals through self-reflection and digestion with behaviors and practices that were more in line with officialdom.
In his later years, Bai Juyi spent his time as a guest of the idle prince in the poetry and wine of the eastern capital Luoyang.
This kind of hidden view is embodied in the fact that the body is idle and has nothing to do, and the day is long for me. If I have not forgotten the world, I will be busy even if I am idle. If the world has not forgotten me, it is difficult to hide even if you retreat. I am different now, my life experience is forgotten ("There is a Boat on the Pond"), I can't be with the hidden clouds and forests, and I am in the same situation. With the month, there is money to sell medicine, and there is nothing to do all year round to return to the mountain ("Tong Cui Eighteen Sent Yuan Zhedong Wang Shaanzhou"), and there is no harm in the hidden dynasty city, there is no need to thank Huanying. ("Jiangzhou to Zhongzhou to Jiangling has come to the boat to show his brother fifty rhymes") and other in the imperial court, the heart is like a cloud forest, is the best illustration of the hidden, this concept of life can be used well to make individuals in daily life not frightened.
Let's call Bai Juyi's way of life Bai's philosophy, in the face of adversity, he uses "conjugation" and "self-benevolence" as the regulator of life, restraining his own desires, and pursuing inner balance.
To condense it further, that is, optimistic thought, is an attitude of letting development, not being too late, and being a logistical person, which can be transformed into a methodology to solve practical difficulties.
Bai Juyi is less obsessed with specific things, open-minded and changeable, can see the relationship between things, and believes that despair and hope are one, so he is never pessimistic about his life career.
There is no joy and no worries, and there is freedom like a cloud. Liangye was a philosopher when he moved, and Juchuan was a virtual boat. ("After Yang Shangshu's resignation, the summer tour to Yong'an Water Pavilion and the recruitment of Cao Yang Shilang") This kind of character traits of no joy in Taoism, admiration with things, and light and dust, as well as the broad-mindedness of everything in its own place ("Warring States Policy, Qin Ce III"), is the perfect embodiment of his optimistic philosophy of thought and life.
Bai Juyi takes impartiality, not falling on both sides, and winning in the middle as his way of thinking and survival.
Outside the world, there is no joy and no worries ("Two Songs of Suitability" one), a leisurely body and the world, and since then the two abandon each other ("Two Songs of Suitability" two), the contradiction between the external material pursuit and the inner spiritual world has been deeply reflected on here by Bai Juyi, showing a true and vulgar attitude towards life.
Isn't life a combination of frustration and pride? We must be able to appreciate the blossoming and colorful flowers, and we must also accept the results of the blossoms.
Bai Juyi was already able to accept his fate calmly at this time, wait carefully when he was frustrated, and calmly wait when he was in good times.
As long as it is a philosophical idea that can alleviate his psychological imbalance, Bai Juyi will use it to build his own impartial and optimistic philosophy of life.
Bai Juyi's philosophy of survival, that is, the idea of optimism as a model of traditional personality, has a roughly following influence on later generations: in the officialdom, his concept of using the practice of hiding has provided a magic weapon for later generations of literati to learn from in their official careers, and his artistic and aesthetic life has provided a path for later generations of literati to emulate. These two aspects are interpenetrating.
As an elf wandering among the three schools of Confucianism, Buddhism, and Taoism, Bai Juyi flexibly wanders in the officialdom, which is integrated with his aesthetic and artistic life.
When the two are mixed, it has a profound impact on the officialdom and aesthetic life of later generations of literati.
In the following, the author will focus on the influence of this survival philosophy of "optimism" on Su Shi.
The acceptance of the idea of optimism is the background of the Song Dynasty's economic and cultural prosperity, the material foundation is abundant, the imperial court wants to use material enjoyment to envelop officials, and officials can also use this luxurious life to avoid the suspicion of the imperial court, so the wind of indulgence and pleasure prevailed for a while.
The kind of leisure, expansiveness, and happiness revealed in Bai Juyi's poems just catered to the social atmosphere of the time.
Bai Juyi's lifestyle is a poetic and aesthetic way of life, looking at everything around him with the idea of "optimism", and pursuing the spirit of leisure and detachment.
Therefore, when we read Bai Juyi's poems, it always brings us a kind of spiritual pleasure.
Bai Juyi tracked down the Buddha in the later period, took Tao Qian's life attitude as a model, and internalized Tao Qian's pursuit of life of Hue nature and returning to nature into his own unique philosophy of survival.
Therefore, the kind of literati who live a prosperous and leisurely life will finally consciously project their eyes on Bai Juyi and find the belonging of their souls.
Among them, the poet who was greatly influenced by Bai Juyi was Su Shi.
The impact on Su Shi
Luo Dajing of the Southern Song Dynasty also said that the scholars of this dynasty have many Mu Lotian, especially in Dongpo ("Crane Forest Yulu"). As a rare genius in Chinese history, Su Shi's life can be described as ups and downs.
In the middle of the Northern Song Dynasty, Su Shi faced a serious partisan struggle and was in a difficult situation.
From entering the officialdom to the end of his life, Su Shi encountered many political changes, and he was an official in the central government for less than seven years, and the rest have been relegated to the local government.
In the midst of such ups and downs, Su Shi has always maintained an optimistic and expansive attitude, and has been able to transcend the external suffering of reality to achieve spiritual liberation, and has never succumbed to fate.
Even if he is in the midst of suffering, he is able to think deeply about how to survive in society and how to better adjust himself, and put them into practice in his daily life.
In the face of the world and life, he can adapt to his own circumstances and be chic.
His philosophy of life has a high degree of similarity with Bai Juyi, and he can find the ingredients he needs from the spiritual nourishment left by Bai Juyi.
This is based on Bai Juyi's concept of "hidden", integrating his own thinking about destiny and forming a political path that can be hidden.
From the ideological point of view, the Sumen Ci group headed by Su Shi, in contrast, this kind of scribe identity will pay more attention to the positive way of dealing with the world when choosing the guiding ideology, and it is natural to move towards the ideological aspect of neutrality and harmony.
This direction is in the same category as Bai Juyi's philosophy of survival.
Therefore, if we compare Su Shi's attitude in the face of the old and new party disputes and Bai Juyi's attitude towards the Niu Li party disputes, we can clearly see the same way of dealing with them.
This similar situation and identity characteristics made Su Shi show great approval of Bai Juyi's philosophy of life, and it is not difficult to understand it.
Optimistic and expansive mentality, let's carefully analyze the way Su Shi treats his career and deals with his life origins.
As we all know, the Wutai poetry case that occurred in the second year of Yuanfeng (1079) was a turning point in Su Shi's career, but it was also his spiritual rebirth.
The comparison between this depreciation and Bai Juyi's Jiangzhou depreciation will make Su Shi's understanding of Bai Juyi deeper and easier to deepen his identification with him.
In addition, when Bai Juyi served as the assassin of Zhongzhou, he took a further step in his understanding of life, and was able to freely appreciate the customs and natural scenery around him, planted flowers on the eastern slope of the city, and composed a group of poems such as "Planting Flowers on the Eastern Slope", "Walking on the Eastern Slope", and "Farewell to the Oriental Slope Flowers and Trees", which had a direct impact on the source of Su Shi's Dongpo No. 1.
Zhou Bida, a Song man, pointed out that Su Wenzhong of this dynasty did not take permission lightly, respected Lotte alone, and repeatedly formed poems. Gai Qi's articles are all the main words, and loyal and generous, upright and affectionate, in the matter of nothing, roughly similar. He lived in Huangzhou, the first number was Dongpo, and it must have originated from the work of Lotte Zhongzhou ("Erlaotang Poems").
All of this shows the trajectory of Bai Juyi's influence on Su Shi.
Su Shi has also repeatedly called himself Bai Juyi, such as the poem must be an old monk in Xiangshan, and the end of the world is shallow and deep-rooted ("Shi Yi went to the spring and summer of the year to serve the Ying and the autumn and winter friends from one after another"), the source is vaguely like Lotte ("to go to Hangzhou for 16 years and come back to stay for two years and go to the conscious source of life"), I seem to be Lotte Jun Ji ("Gift to Cheng Jie"), I am very similar to Lotte ("Cijing Shiyun sent his cousin Cheng Yi Uncle to Kuizhou for judgment"), etc., can be seen that Su Shi consciously regarded himself as Bai Juyi's Lotte of Lotte .
Of course, we know very well that Su Shi's life is much more bumpy than Bai Juyi's, and he once said self-deprecatingly that he asked Ru Ping's life achievements, Huangzhou, Huizhou, Danzhou ("Self-titled Jinshan Portrait").
For Su Shi, a natural optimist, he was not defeated by the hardships and hardships in life, but was able to enjoy the hardships in adversity.
He can look at everything with an aesthetic eye, the country and the mountains are windy, the master is impermanent, and the idler is the master ("Lingao Idle Question").
When he was in a remote and difficult place, he said that he ate 300 lychees a day, and he did not hesitate to be a Lingnan man ("Huizhou One Must/Eating Lychees"), not stubbornly obsessed with suffering, but changed his vision to find happiness.
In Su Shi, we see the kind of love for all things in the world that is indifferent to everything in the world ("Huanxi Sha, Drizzle and Slanting Wind for Xiaohan"), the kind of calm and unhurried that this heart is my hometown ("Dingfeng Bo, Chang Xian Yu Lang in the World"), and the real openness of Ren Pingsheng ("Ding Feng Bo, Mo Listens to the Sound of Playing Leaves in the Forest").
Therefore, on the basis of Bai Juyi's leisurely and leisurely outlook on life, Su Shi finally detached himself from it.
In Su Shi's later years, the place of debasement became farther and farther away, he was getting older and older, and his life was becoming more and more bitter, so the degree of openness was getting deeper and deeper.
Yuan Zhongdao, a poet of the Ming Dynasty, also believed that Su Shi and Bai Juyi could be said to converge in some directions, such as mental exercises.
In detail, the two are indeed very compatible spiritually, but in an in-depth comparison, Bai Juyi can't completely get rid of the vulgar side of life, while Su Shi can completely break free.
Although Su Shi is still in the officialdom, he can put aside fame and fortune, and face the ups and downs of life with the concept of using the time to hide in me ("Qinyuan Spring, Lonely Pavilion Lantern Qing"), without great joy and sorrow, looking down on all gains and losses, blessings and disgraces, and breaking free from the external shackles of the soul.
This is actually a transcendence of Bai Juyi's philosophical outlook, and has become the self-help philosophy of later generations of literati when they are at a low point in their lives.
Of course, we can say that the Bai Juyi chased by Su Shi is just an illusion that he conjures up from time to time in the same predicament, and a reference to find in order to make himself firm, so on the basis of the original concept, he will inevitably integrate his own emotional ideas and life perceptions and develop into his own unique spiritual banner.
Based on the above views, the reason why Su Shi loves Bai Juyi is because when his life is difficult, he has the same situation as Bai Juyi in the ups and downs of the sea and empathizes, so as to generate self-encouragement.
Diverging from Bai Juyi's optimistic thoughts, Su Shi was optimistic in the face of political frustration and personal hardship, and integrated the world and personal goodness together, so as to build his own attitude towards life and life, advance and retreat freely, free and easy.
Su Shi has infinitely exhausted his individual life, purified human culture to an infinite height, and truly reached the breadth and depth of life.
Overall, Bai Juyi's optimistic ideas have left a multi-dimensional, multi-dimensional, extensive and profound impact on later generations.
This influence is not only reflected in the construction of personality paradigm, the form of daily life, but also in the choice of life path, and of course, the most important thing is in poetry, which conveys to us Bai Juyi's life thoughts and perceptions, so that we can better choose our own life path and build a better character in line with social development.