Chapter 81 (7) Using Zen as a metaphor for poetry

Yan Canglang's "Poetry Bian" said: "Poetry is not a book if it is different, and it is not a theory if you don't study it. If you don't read a lot of books, you can't be extreme." Saying "Between Talents" refers to the understanding and enlightenment that has been gradually smothered in the past life and suddenly seen in this life; it is also said that "reading is poor and theoretical to the extreme", and it is to cultivate because of enlightenment, and to cultivate and inherit enlightenment.It can be seen that "understanding enlightenment" in the poem can no longer abandon thinking and learning; as for "enlightenment", it comes from thinking and learning, and it is better to go beyond thinking and learning, and not to give up thinking and abandon learning.If you want to go deeper into the ravine, you can't jump to the other shore unless your feet are down-to-earth, and you can rely on it. Gu Ruo walks step by step, with his toes never leaving the ground, and his feet are all bound up to the shore, but he can only see each other across the water.

Kierkegaard regards jumping as an important thing in life experience①.Cang Lang continued: "Poetry with charm is like the moon in the water, and the image in the mirror. It is transparent and exquisite, and cannot be comprehended. It does not involve reasoning, and does not explain in words." This is almost the same as a wordless book.Using poetry to imitate Zen, the meaning is too clear, it is advisable to recruit the rectification of blunt reciting ③, and the misunderstanding of Yuyang ④.In the Zen school of writing, it is a taboo to adhere to the plastic basin; if the law is hindered, the words of the medicine will become sick words, so Zen Master Gu Yin said: "When you just touch the lips and kiss, you lose your meaning. It is a dead end, and there is no way out. "See Volume 12 of "Five Lantern Festival".This is also Zhuangzi's saying of "forgetting words when you are proud".If poetry is the beauty of words, there is no meaning other than allegorical words; water, moon and mirror flowers are visible but not graspable, but there must be this water, and then the moon can be printed on the lake, and there must be this mirror, and then the flowers can reflect their shadows.Wang Bi's "Book of Changes" ⑥ states that "getting the meaning lies in forgetting the image, and getting the image means forgetting the words." Wang Yan's "Duyi Notes? Preface" refutes this ⑦: "It is the theory of abandoning the hoof before you get the fish and rabbit. "The charm of the poem is different from the Zen mechanism. There is no way to express the charm if you go to reason and explain it in words.Cang Lang also said: "Words are exhausted but meanings are endless"; Husband's verve can't be interpreted in words, and Shen Yun can't be interpreted in words. The two languages ​​are very different and should not be confused. Volume 5 of "Du Yin Miscellaneous Records" refutes Cang Langyun ⑧: "The poet's words are also, but the words are slightly different from the usual ones, and the theory and mystery may be outside the text. An De does not involve in the way of reasoning, and does not explain in words." It also says: "Zen's dead sentences and live sentences have nothing to do with poetry. The Zen school should be active. If you want to cut a boat and ask for a sword, if you die under the sentence, you will die. Poetry has living sentences, and the words are hidden; straight narration may have words. Unintentional, dead sentence. Zen must be comprehended; if "there is a sad wind on a high platform" or "going in and out of the king's sleeves", what is the benefit of participating. Canglang doesn't know how to practice Zen" and so on.According to the refutation of the Canglang in the previous paragraph, the discussion in the latter paragraph is to carve a boat for a sword, die under the sentence, and blunt chanting is also a blunt root⑨.There is no such thing as "life or death" in Zen sentences, it depends on the good participation of the learners.For example, "San Tong Qi" says ⑩: "The deacon is originally a delusion, and the principle is not enlightenment"; this stone sweeps away the wonderful truth of the obstacles.But Daguan has not left the stereotype⑾, refuses to let go, live language becomes dead, and medicinal language becomes sick, so it is better to come to Guyin to heal it. (99-100 pages)

When the ancients talked about poetry, some said: "Don't use words to harm the meaning" but "use the will to reverse the will", some said: "Poetry has no comprehension", some said: "The text is unique", and some said: " Contains endless opinions beyond words."It doesn't come off and doesn't stick to it. It has no similarities with Zen's active sentences.When you get into it and understand it, the ancients said that poems also said: "It originated from a certain person", and some said: Those who are "proficient in the theory of "Selected Works"" say: "Reading through thousands of volumes, writing like a god", some say: "Get the syntax from a certain person"

Those who say "reborn"⑿.Dull chanting is really solid and high-spirited.The third volume of "Liunan Xubi" by Wang Dongxu, a later student of his hometown, quoted Qian Yuansha's words ⒀: "There is no one who does not start with learning and end with enlightenment"; It is too much to slander while chanting and enlightening.In fact, the meaning of Canglang is like this, and there is no need to make up for it at the beginning.The second volume of Hu Yuanrui's "Shisou" said: "Zen must be studied deeply before it can be realized; even after poetry is realized, it must be studied deeply." It is also a distinction between Johnson and Johnson.Zen and poetry, so also, enlightenment, can also.Although there are two places to use the heart, the function of the heart is one.After enlightenment, Zen does not need to be spoken, and poetry must rely on various words; however, it is the state of enlightenment, which is the same at the beginning.Moreover, enlightenment means "creating" to the "deep" level; if "deep study" is required, it is not true enlightenment.Yi said:

The Zen school talks about Guan Yuzi⒂, so once you realize it, you will be fully enlightened, and you will be quick to say a word and whip a horse. Volume 6 of "Chuan Deng Lu" contains Dao Ming's language ⒃.One-finger meditation can be used for a lifetime.See Volume 11 of "Chuan Deng Lu".Poets have a lot of chapters, so beyond the rules of reasoning, they touch the scene to create emotion, that is, things are prospering, and they must be felt at any time when they do something. In addition to making big judgments, there must be a small conclusion.Gu Dahui’s master enlightened him eighteen times⒄, and there are countless minor enlightenments, so the Zen school is not like Yuan Rui’s saying that "one enlightenment is enough". (101 pages)

Cang Lang's "Answer to Wu Jingxianshu" is conceited: "It is more intimate to use Zen as a metaphor for poetry, and it is a person who has verified and enlightened himself." Husband "probably the way of Zen is only in the wonderful enlightenment, and the poetic way is also in the wonderful enlightenment", which is still a generalization; Poetry is "into the spirit" and the outside of the text is unique, and Zen is deeply enlightened but the thinking is broken. The two draw analogies, and this is "kind".Cang Lang said, "Those who do not engage in reasoning, and do not fall into words and interpretations, are the best." Just like the "Five Lanterns and Yuan" volume 12 Gu Yin said: "When you get into lips and kisses, you fall into meaning. It is a dead end, and there is no way out." That is to say Valery's thesis so-called ⒅: "Using words to try to create a realm where words cannot be transmitted." However, the spiritual realm of poetry is "not limited to words" and "nothing beyond words", and the enlightenment state of Zen is "the way of language is broken". Si Qi is also different (see "Supplement" 1 on page 100).There are contemporary western commentators who compare Mallarme’s Timely Flows to Zen “koan”⒆ or “Word Yoga”; some say that Rilke’s late works are in harmony with the principles of Zen methods; some say that the French new structure The giant of doctrine literary criticism submerges with the Buddha's theory (21), knows that words are empty (22), "breaks the reincarnation of things" and obtains "great liberation".Forty years ago, I only had a peek at the poems of the symbolic school Ming Qi Canglang (23), but what did you think of the other land compared to the past, and then Ming Qi Canglang used Zen poetry.When writing "Talking Art Records", Shangxiang Shisu (24), limited by Feng Dunyin's knowledge and understanding, regarded Canglang as contemptuous. After the publication of "Talking Art Records", the theory of things changed slightly, and "Canglang Poetry Talk" was quite dismissed. The scholar Yu Yan Yiqing (25), who claimed to be "straight to the point", is no longer like Li Guangzhao's self-proclaimed "one punch". carry on (26).Here are three examples of "Poetry Zen" in the West in recent times. (Pages 595-596) ① Kierkegaard: Danish idealist philosopher and writer Kierkegaard in the mid-nineteenth century.

②Don't get together: It means that you can't just make up and deal with it. ③Refers to the volume of "Yan's Correction" written by Feng Ban (No. Dunyin) in the Qing Dynasty. ④ It refers to Wang Shizhen's misunderstanding of Yan Yu's "Canglang Poetry Talk" in the Qing Dynasty. He regarded the meaning outside the words as unnecessary to be intentional in the words; ⑤ Gu Yin: Qingyuan VII, master of Zhijing Wukong in Xiangzhou. ⑥ "Zhou Yi Lue Li": written by Wang Bi, a scholar of Wei Jing in the Three Kingdoms, one volume. ⑦ "Reading Notes": Written by Song Wangyan, it is one of his "Shuangxi Leigao".

⑧ "Duyin Miscellaneous Records": written by Feng Ban in Qing Dynasty, ten volumes. 9 blunt root: refers to the dull nature. ⑩ "Chan Tong Qi": This refers to the author of Shitou Mountain Monk Xiqian in Hengshan, Tang Dynasty, mainly inventing Zen principles.Xiqian is called the stone monk, and the province is called the stone. ⑾Daguan: Ming Seng Kezhen, known as Master Zibai. ⑿ "It originated from a certain school": See Liang Zhongrong's "Poems" about various poems, which originated from a certain school. "Familiar with "Selected Works"": See Du Fu's poem "Zong Wu's Birthday". "Reading to break through ten thousand volumes": See Du Fu's poem "A Gift to Wei Zuo Chengzhang". "Reborn and reborn": choose the words without knowing the meaning, which is called the method of rejuvenation; peek into the meaning and describe it, which is called the method of seizing the fetus.See Shi Huihong's "Lengzhai Night Talk".

⒀ Wang Dongshu: Qing Wang Yingkui.He has written six volumes of "Liu Nan Essays" and four volumes of sequels.Qian Yuansha: Qing Qian Lu Can. ⒁ Hu Yuanrui: Ming Hu Yinglin characters.He wrote "Shisou" with six internal volumes, six external volumes, two sequel volumes, and six miscellaneous volumes. ⒂Guan Jizi: The critical point of things. ⒃ "Chuan Deng Lu": In the first year of Song Jingde, Wu Shamen's original way prepared French since Sakyamuni, 30 volumes. ⒄ Dahui Gao: Zen Master Fori of Jingshan in Hangzhou in the Song Dynasty, named Zong Gao.Dawu: Refers to the enlightenment that can break through all delusions and open up true knowledge.

⒅ Valery: Modern French poet. ⒆ Mallarme: French poet in the nineteenth century.Word Yoga: It is a Buddhist language that connects the mouth with the mind, the mind with the body, and the three intersect through words. ⒇ Rilke: German poet in the nineteenth and twentieth centuries. (21) French New Structuralism: It is a method of analyzing cultural phenomena that emerged in France in the 1960s. This method originated from the various methods of analyzing language by Fei de Saussure, who believed that culture is also like language. The same structure, the purpose is to reveal similarities.

(22) Emptiness: Buddhist language.Refers to the empty body phase. (23) Symbolism: A school of modern Western literature and art that focuses on the symbolic expression of emotional sentiments, sometimes obscure and difficult to understand, just like Yan Yu's poems based on Zen. (24) Xiang: School. (25) Yan Yiqing: Song Yan Yu word. (26) Li Guangzhao: from the Qing Dynasty, there are three volumes of "Tieshutang Poems". Here we start from understanding enlightenment, enlightenment, poetic enlightenment, and Zen enlightenment, in order to help the knowledge and understanding of "Canglang Shihua".First of all, we must understand what enlightenment is.Enlightenment means awakening, and the meaning of enlightenment is for fans.There is a wonderful metaphor about enlightenment in Lu Shiyi of the Qing Dynasty's "Sibian Luji Yao". He said: "There is enlightenment in human nature, and it must be unceasing, and the enlightenment will begin. It is like fire in the stone, and it must be knocked endlessly, and the fire will start. Now. However, it is not difficult to obtain fire. After obtaining fire, you must inherit it with moxa, followed by oil, and then the fire will not be extinguished. Therefore, enlightenment must be followed by practicing mechanics." (Volume 3) "Talking about Art? Miaowu It is further mentioned in "Yu Shen Zen" that "the slowness of enlightenment is related to the sharpness of the root and the obedience of the environment, just like the difficulty of getting fire, it is related to the goodness of the fire tool (ku bitter) and the dryness and dampness of the atmosphere. Quick enlightenment comes after thinking and learning, and late enlightenment is even more dependent on thinking and learning." The metaphor is equally wonderful, and it is also profound and simple, clear and clear.The so-called quick enlightenment and late enlightenment seem to be the same as the so-called sudden enlightenment and gradual enlightenment in Zen. 1. In Yan Yu's Canglang Poetry Talk?Here, it is believed that his "better talent" is "the enlightenment of the gradual enlightenment in the past life and the sudden insight in this life". The past life is a Buddhist language, which refers to the previous life;The "other talents" mentioned here refer to innate talents. For example, someone has a natural good mulberry. This good mulberry is inherited from heredity. "Reading is poor and rational, and reaching the extreme" means to reach a very high level after acquired learning and exercise.The two can be combined. If you have a good voice, you need to learn to sing. It can be seen that the "understanding" of poetry cannot be separated from the practice after enlightenment, that is, the tempering of reading more. Enlightenment is "enlightenment through practice", which is first tempered by continuous reading and thinking, from the shallower to the deeper, from one's own thinking.Here I use a metaphor that if you want to cross a deep ravine, you have to jump. If you don’t keep your feet on the ground and walk step by step, you will not be able to jump to the other side.The Danish writer Kierkegaard also regarded jumping as "an important thing in life experience".This is a qualitative leap. 2. Yan Yu also said: Poetry has charm, like the mirror image of the water and the moon, "transparent and exquisite, you can't comprehend it", "it doesn't involve reasoning, and it doesn't fall into words."It also uses Zen as a metaphor for poetry.He believes that the Tao of Zen lies in enlightenment, and the Tao of poetry also lies in enlightenment, that is, it does not rely on talent, learning and discussion, which is actually image thinking.Poetry does not come from academics and discussions, but from thinking in images. The so-called invisibility is indistinct, like the mirror image of the water and the moon, dimly visible, and cannot be seen; there is poetic understanding in Zen, that is, neither is not to be left, just like the water moon cannot be separated from the moon, Water is not equal to the moon, it is in a trance, and there is no trace to seek.The principle of using poetry as a metaphor for Zen, in today’s words, is that poetry uses images to think, and reflects life through images. There should be a distance between images and life, which are inseparable from life and not equal to life.So Yan Yu uses Zen as a metaphor for poetry. 3. Yan Yu also said: "Words are exhaustive but meaning is endless", thinking that this is a high level of poetic charm, that is, to express emotions through images, not by arguments, so there is no need to go into theory, just grasp the words Not to mention exhaustively, the writing method with meaning outside the words makes it hazy and implicit, and it has its own charm.In "Yan Shi's Correction" in Volume 5 of his "Miscellaneous Records", Feng Ban criticized Yan's use of Zen as a metaphor for poetry or poetry as a metaphor for Zen, and emphasized that poetry is a language art. , You have to be involved in the way of reason, but you don't understand that poetry can express thoughts through images.As for Feng's so-called "dead sentences and active sentences of the Zen family", here he believes that Zen sentences do not matter "death or life", but whether they are good at practicing Zen and whether they are enlightened.As far as poetry is concerned, since ancient times, great poets have written a lot of "spiritual" works, but if later generations imitate them, they will "eat them alive" Or "sentence plagiarism", that is to seek the sword and die at the bottom of the sentence, so poetry must not be put on the table, the meaning comes from the heart, grasp the method of "the words are exhausted but the meaning is endless", that is, to express through images Emotion and thought can have charm and reach the highest level. 4. Qian Lucan, a native of the Qing Dynasty, said: Poetry begins with learning and ends with enlightenment. He thinks it is a theory of supplementing strictness, but in fact it is consistent with what Yan Yu said.Hu Yinglin thought that Zen must be studied deeply before being enlightened, and poetry must be further studied even after enlightenment, which is to distinguish Zen and poetry too clearly. In fact, although the intentions of Zen and poetry are different, the pursuit of enlightenment is the same, and both must be realized. Enter. After enlightenment, Zen is different from poetry. Zen does not need to be written in words, but poetry must express what you have realized in words, and write out your feelings at any time. Therefore, it is said that Zen and poetry are the same in the stage of enlightenment. Buddhist scholars Daoming believes that after realizing Zen, if one still needs to learn more, it is not true enlightenment, because the most important thing in Zen is enlightenment, once enlightenment is complete, and it will be used for life. Hu Yinglin and Daoming have the same view.However, Zen Master Zonggao had great enlightenment eighteen times in his old age, and countless minor enlightenments, so it can be seen that he did not realize everything at one time.Therefore, no matter whether it is enlightenment, enlightenment, Zen enlightenment, poetic enlightenment, or enlightenment, it is not the end, and it is not irrelevant to books and studies. 5. Yan Yu's "Response to Wu Jingxian Book" said: He used Zen as a metaphor for poetry. He dug out this field behind closed doors, and he himself proved that the enlightenment of both Zen and poetry lies in the wonderful enlightenment. So feel very kind.What Yan Yu said "doesn't deal with theory, doesn't fall into words and interprets", is the same as what Yin Guyin said in Song Shi Puji's "Five Lanterns Huiyuan", which is the realm of using words to write words without passing them on in Valery's thesis.However, the state of ecstasy in poetry is not only in the words, but it cannot be outside the words, and the enlightenment of Zen does not need to be expressed in words. This is the difference between enlightenment in poetry and enlightenment in Zen.In contrast to the West, there is also the so-called word yoga, that is, words correspond to the meaning of Zen, and some say that Rilke’s works in his later years are consistent with the meaning of Zen, and some say that the commentators of French neo-structuralism say that words are empty and can break the beginninglessness of all things. Endless, free from all shackles.It can be seen that not only the Western symbolism view is consistent with Yan Yu's Zen theory of poetry.The above-mentioned theories are also connected with Buddha.