Chen Ziang

People in the city are proud of their wisdom and are naive.

I don't know where I'm going.

See XuanZhenZi, jade pot to see the world?

However, the world was left behind, and it was multiplied into infinity.

Chen Ziang (about 660-700), whose name was Apollo, was born in Shehong, Zizhou (now Shehong County, Sichuan Province) and lived mainly in the period of Wu Zetian. At the age of 24, he was a scholar and was summoned by Wu Zetian at the age of 26. In turn, I have worked as an official such as Lin Taizheng, You Weizhou joined the army, and Youzhi No.1 Department. Later, frustrated in his career, he resigned and returned to his hometown. He was accused by county magistrate Luo Zhi, arrested and imprisoned, and died in prison.

Chen Ziang, "originally the son of a nobleman" (Experience 30), was born in a famous local rich family. Father-in-law Chen argued, studied Confucianism less, lived in simplicity, practiced the way of keeping in good health, and his family was exhausted. My father, Chen, is "magnificent and charming. At the age of twenty, he is known as a hero. Being a villager to stop hunger, I am very scattered and do not ask for a report. " "For more than forty years, I have been living in my hometown because I have studied tombs and lived in my hometown for my ambition" (Lu Zangyong's Biography of Chen Bie). It can be seen that this is a generation of indigenous landlord families, proficient in Confucianism, loving Lao Zi and Zhuang Zi's thought of doing nothing and avoiding the world, but unwilling to make progress, and quite famous in the village. Chen Ziang is a generous man in Ren Xia. He is deeply influenced by his parents and grandparents. The Biography of Chen Ziang in the New Tang Dynasty said that he was "arrogant, but generous and loyal to his friends." At the same time, he is smart, studious and alert. He quickly read widely, mastered classics, and learned the skills of writing poems and articles, which laid a solid foundation for his later literary creation. On the other hand, due to the influence of his family, he began to cultivate immortality and learn Taoism. "My family tastes delicious, and I have tasted bait" ("Introduction to Viewing Jingyu"). Taoist thought left a mark on him. Especially when he took the imperial examination for the first time, he fell behind, depressed and frustrated. Back home, he was "living in the forest, learning from the immortal" (preface to Huizong's room, Ambassador of Qi Shaofu in Beijing). At this point, he has traveled around with the Zen master Hui Yuan.

His poem Feeling (No.5) is the product of this thought. In terms of content, this poem can be divided into two parts that are not closely related. The former depicts the real world that the poet strongly denies, while the latter depicts the ideal realm that the poet dreams of. But these two parts show the poet's theme from condemning the world to fleeing the world in a complete form. It can be said that this is an article lamenting the impermanence of life, praising seclusion and seeking immortality, and giving full play to Hyunri's Buddha works. The highest standard advocated in the whole article is to become immortal.

"The city people cherish wisdom and wisdom, and if they are childlike. I don't know where I'm going. " "City dwellers" represent a special class and a complex mixture of the lower classes of the market. In the impression of ordinary people, this is a very irresponsible, disgusting and unpretentious lower class, so Confucianism and Taoism despise it all the more. Here, with disdain and sharp brushwork, the poet mercilessly exposed the ugly faces of ordinary people in deception and deception, and at the same time expressed the poet's noble style and dissatisfaction with real life. Pity means showing off; Taking away means competition and crowding out; Exaggeration refers to boasting by overwhelming others. In a few words, these powerful words vividly describe the vulgarity, vulgarity and glib ugliness of "city people" But in the poet's view, their greater tragedy lies in "naive in Tao" and "at a loss". Children's ignorance is ignorance. Yi Meng divination: "I beg Meng Tong and Meng Tong beg me." Uncle Kong: "Blind people are famous for their cowardice." In the ninth year of Zuo Zhuan, Confucius said, "Young children are too ignorant, so they are called childlike innocence." Generally speaking, all religions revolve around the end of life, and Taoism is no exception. Is it difficult to cultivate immortals or a mediocre life in the world? Is it "Tao" or "innocence"? The poet is dissatisfied with the dirty reality, but he is helpless. In deep depression, he fled into the fantasy world of Taoism in an attempt to achieve spiritual liberation. Therefore, the poet sharply mocked the meanness of "city people" and at the same time showed his extensive interest and belief in "Tao".

"See Zhen Xuan son, see the jade pot? However, the world was left behind and it was multiplied into infinity. " The poet suddenly turned his pen to the "infinite" world far away from the world, which led to "Xuanzhenzi" pinning his ideals. "Xuanzhenzi" is the immortal image of Chen Ziang. He is not so much a tangible detached figure as a representative of an idea. He is calm and indifferent to loneliness, without any decoration or boasting, which is in sharp contrast with the gorgeous vehicles, tangled clothes and gorgeous palaces of fairies in his early poems on seeking immortality. Zhang, a poet in the prosperous Tang Dynasty, probably adopted the name "Xuanzhenzi" from this poem, which shows that this immortal still has certain charm. "Xuanzhenzi" corresponds to the "Jade Pot" at the back, especially Gong Hu here. It is said that Gong Hu used to sell medicine in Runan. He often hung a pot on the street and jumped into it every night. No one in the city can see it, only Fei Changfang can see it. Later, the long room jumped in, and there was a hole in the pot. It was a magnificent fairy palace world. On this matter, see the book of the later Han Dynasty, The Legend of the Magical Fairy, Volume 5. This is a magical story that the poet used the immortal Gong Hu to mock the world for not knowing the immortal way. "If you leave this world, you will take it to infinity." It is said that people who deeply view the avenue can forget the world and travel in infinity by virtue of the avenue (referring to the so-called fantasy world that is not limited by time and space in Taoism). "Suddenly" means disappointment. "Zhuangzi Xiaoyao Tour": "Yao went to see the four sons shooting mountains, and suddenly lost the world on the day of dividing water." A book: "Loneliness is a far-reaching name. Forgetting the words of mourning is the meaning of staying. " The poet's pursuit can be regarded as an abstract expression of the theme of "the sage lost his ambition", which is prominently reflected in several "feeling" poems written by the poet in the last few years of his life. For example, "ancient times have become immortals, and faith and meta-integration." Mystery doesn't feel like knowledge. Who can measure darkness? "6. I strongly appreciate the mysterious vastness of Sendo? There is no beginning in the forest. Seventh, "no beginning" and "infinity" are synonymous, referring to the fantasy world beyond time in Taoist thought; Zhong Ni pushes Tai Chi, and the old dragon sounds like a ghost. In Jin Xian in the west, upholding righteousness means ignorance. Eighth, "Jin Xian" is another name for Buddha, "being enlightened" means "Tao", and "being ignorant" means having no wisdom. The poet, who teaches Buddhism and Taoism, tries to explore the roots of all kinds of troubles and pains in the world, and at the same time shows his desire to be detached from the "Tao". It can be seen that he repeatedly exaggerates the mystery of Tao in his poems, which is an emotional expression of loneliness and depression that he is pastoral but not detached from the world. He felt sad and indignant at what he saw, condemned the ugly and short-lived world, expressed his ambition, and finally expressed his retirement and immortality. In fact, this is a very old and complicated theme in China literature, which involves some profound essence of traditional ethics and some psychological characteristics of the literati class, and this poem by Chen Ziang fully expresses the psychological development process. It has both the inner depth of the poem itself and the unique artistic conception of the poem itself, and it is beautifully written.

Chen Ziang is recognized as the pioneer of the poetic style in the prosperous Tang Dynasty, and Poetry is regarded as the poet's most serious masterpiece, from which we can get a lot of aesthetic enjoyment.