Thirty-eight meeting poems, of which nineteen notes 1 Chen Ziang * * * wrote thirty-eight meeting poems, and this article is the nineteenth. Sage: refers to sage. 3 worry: worry. Aid: aid. Origin: people. 4 Huangzhai: The name of the car was taken by the ancient emperor, and the car cover was lined with yellow enamel. Yaotai: A platform decorated with jade. Huai Nan Zi Ben Jing Xun: "In the last days, the emperor had an intermediary and a Zhou Dynasty, which was Yao's room and platform. Encore theory: not to mention. Westernization: refers to the enlightenment of Buddhism. 7 mi: more. Dun: Honest and honest. 8 poor: exhausted, exhausted. Cloud structure: refers to towering buildings. Ten stupid praises: it means that this kind of boasting behavior is actually stupid. Comfortable: only. Fatigue: namely "material fatigue". Buddhism and Taoism regard the behavior that cannot be detached from things as "tired of things".
Thirty-eight sentimental poems: 19 Appreciation During the reign of Wu Zetian, people were plundered and Buddhist temples were built on a large scale throughout the country. The size of the Buddhist temple exceeds that of the palace. After the rise of the Buddha worship project, tens of thousands of people have to be served every day, and the national treasury has been exhausted, making people miserable.
The poet was filled with indignation, and could not help pointing his anger at Wu Zetian, sharply satirizing and exposing Wu Zetian's absurd behavior of worshipping Buddhism and bending the law, wasting people and money, just like denouncing the disadvantages.
The main feature of this poem is to discuss the disadvantages of the times with poetry. It is quite different from the poet's many memorials to Wu Zetian's criticism of political gains and losses. Although it also talks about political and social issues, it is different from ordinary political newspapers and mainly focuses on Chen Qi affairs. It is not only a political theory, but also a poem, a combination of poetry and political theory.
The first four sentences quoted the idea of benevolent government and loving the people, and criticized Wu Zetian's behavior of insurrection and disturbing the people. It is a traditional technique used in China's ancient poems to satirize the unruly monarchs of the contemporary era with the help of the ancient "benevolent" monarchs. Therefore, Chen Ziang made a clear argument for the whole poem at the beginning: the ancient moral monarch never made profits for himself, but cared for and helped the kind ordinary people everywhere.
Then three or four sentences lead to examples of famous ancient sages and tyrants, and make positive and negative comparisons. The poet told the contemporary supreme ruler in a sincere and intense tone: Yao has always been known for his frugality, and it is by no means his wish to spend a luxury car; You, the emperor of the Zhou Dynasty, should have tried to learn from the sage Yao praised by all previous dynasties, but did you follow in the footsteps of the king of subjugation and make extravagant moves when building Yaotai? Specific historical figures and representative things ("Peach Blossom House" and "Yaotai") are introduced here to avoid boring and direct reasoning. Therefore, the discussion is vivid and emotional, which enhances the appeal and persuasiveness.
"I smell westernization, which is a clean road to Nathan. Why is it that the jade is beyond the jade and the carving is respectable? The poet quoted Buddhism's doctrine of advocating purity and compassion, pointing out that worshippers are poor in gold and jade, prosperous in construction and disabled in life, which just goes against the original intention of Buddhism. Here, "the spear of the child is the shield of the attack" justifiably denies the excuse of the parties to defend themselves. Wu Zetian established Li on behalf of the emperor and established the regime of Wu Zhou. After she took office, she was eager to deceive the people and convince them that Big Week was a "destiny". Therefore, the adulterer villain took the opportunity to raise his mind and forged a brand, claiming that the woman was reincarnated as a western Maitreya Buddha, catering to Wu Zetian's superstitious psychology and political needs. Since then, the wind of building Buddhist temples has intensified. Chen Ziang refuted this: Buddhism from the west is based on purity and compassion, and the purer it is, the more dignified it is; Why do people who claim to worship Buddha violate Buddhism and Taoism, and build temples of golden jade Buddha statues as a tribute to pure love for Buddha? This is the second rhetorical question in the whole poem.
This rhetorical question is more powerful than the first one. If the rhetorical question in front is persuasive, then this rhetorical question is a complete condemnation. This condemnation exposed the hypocrisy of worshippers. The word "helpless" is so powerful that the other party has no room for defense at all.
"Yunshan is exhausted and Yao is full of troubles" fully describes the grand scale and luxurious layout of the newly-built Buddhist temple with rigorous workmanship.
In order to build towering temples and monasteries, cut down mountains for quarrying, collect folk pearl treasures, and make magnificent patterns, it has brought great pain to the people. Only the huge cost of architecture is written here, leaving the people's deep suffering to readers to imagine and supplement. Next, the sentence "ghost work is not yet possible, but manpower can exist" is still dual, but it has changed from reality to nothingness, from the previous description to discussion. These grand and exquisite ingenious projects seem to be difficult to build even ghosts and gods. How do people build them? The implication is: how many people's blood, sweat and lives have been consumed by these. This is the third rhetorical question that the vast project of the whole poem is counterintuitive to the rulers. This rhetorical question rose from the first persuasion and the second reprimand to an angry accusation. The last two sentences of the poem: "boasting about fools increases fatigue, boasting about wisdom is too faint" is a warning to the rulers, and boasting about religious ostentation and extravagance to "fools" is enough to cause endless troubles; The result of cleverness is a waste of people and money, which makes politics more confusing. This ending is positive, eloquent and convincing. Criticizing the chaotic "Tao" echoes the "Tao" praised by ancient saints at the beginning, which makes the chapter tightly structured, thorough in reasoning and highly critical and persuasive.
Poetry: Thirty-eight poems about feelings. Nineteen. Author: Chen Ziang Tang Poetry. Classification: historical nostalgia, discussion and satire.