? Original poem
Yuan An is trapped in the snow and can't do it. Ruan Gong saw Qian Jin and abandoned his official position today.
Grass at room temperature, feet facing naan. Actually, it's not difficult. What you're afraid of is not hunger and cold.
The rich and the poor often fight, and the Tao wins without shame. Zhide, Guanbang Road, Celebration Festival reflects Xiguan.
? translate
Guo Weisen/Bao Jingcheng, Complete Translation of Tao Yuanming's Collected Works, p 190.
Yuan An was also trapped by snow, but he was very stiff and refused to cause trouble to others.
Ruan Gong abandoned his post on the same day when he saw someone giving him money.
Spread some hay and straw to keep warm and pick some wild rice for breakfast.
Is it really hard, but what worries you is not hunger and cold?
Poverty and wealth often struggle in their hearts, and moral victory will not make them sad.
Yuan An's virtue is an example in the village, and Ruan Gong's moral integrity shines on Xiguan.
Meng Erdong's Notes on Tao Yuanming's Collection, p 196.
Yuan Anqiong is poor in snow prevention and does not seek peace of mind. When Ruan Gong saw someone bribing him, he abandoned his official position and went home that day.
Hay can be used as a bed to keep warm, and taro is enough for breakfast. Is it too hard? Worry and betrayal are not hunger and cold.
The rich and the poor are always at war, and morality wins with a smile. Yuan Ande is a model, and Ruan Gongcheng reflects Xiguan.
? explain
Meng Erdong's Notes on Tao Yuanming's Collection, p 195.
This poem praises the poor Yuan An and Ruan Gong, and praises the integrity of being honest and clean, keeping the poor and keeping the road.
Zhang Yan's Shi Tao Jin Shuo, p 138.
Tip: The poet Tao Gong praised Yuan An and Ruan Gong for their noble character and extraordinary integrity. This is, of course, the straightforwardness of Confucianism's "poverty means survival". What should we think of such people and such ideas today? It is worth discussing. Can we look at it by "dichotomy": belittle the capsule, restrain it, promote it and speak freely. On the basis of learning and cultivating basic skills, people have different views.
Tao Yuanming Volume, Essence of China Poetry Society, p 152.
This poem highly praised Yuan Angu's noble character of keeping poor and Ruan Gong's refusal to accept bribes and resignation.
Liu Jicai translated and interpreted Tao Yuanming's poems, p2 17.
This poem praises the qualities of Yuan An and Ruan Gong: First, it is better to die than to die; Second, when someone pays a bribe to the court, he immediately abandons his official position and is upright and upright. Then, it expounds that what the poet is afraid of is not hunger, cold and poverty, but the thought of not leaving his name. Wealth and splendor are bound to be humiliated, which is more terrible than hunger and cold. Therefore, what this poem focuses on is not necessarily the "truth" of Yuan An and Ruan Gong, but the poet's own experience of seclusion and the poet's own experience of solving inner contradictions. In the ideological struggle between the rich and the poor, we can achieve the lofty purport of "Tao is better than Qi Yan", that is, we are not worried about poverty, insist on keeping the Tao and repairing the name, and enjoy ourselves. The first four sentences of this poem are about Yuan An and Ruan Gong's self-denial and loyalty, and the middle four sentences are about poverty, which is the poet's theory, although he is not afraid of suffering. After four sentences, the poets sighed and praised in succession. Its composition is slightly different from the previous article. It can be seen that Tao poetry is eclectic.
Tao Yuanming's dictionary of poetry appreciation, p 153.
During the Eastern Han Dynasty, there was an Angao Shiyuan Temple in Ruyang (now Shangcai, Henan). One day in winter, when heavy snow piled up, the magistrate of Luoyang came out to inspect and saw that all the households came out to clean the snow, and some people were begging. The magistrate came to Yuan An's door and saw a pile of snow on the door. He thought Yuan An had died of hunger and cold, so he ordered someone to remove the snow and enter the door, only to find that he was lying dead inside. And asked him why he didn't go out begging. Yuan' an replied, "It's snowing, and most people are hungry. I can't beg others any more." The magistrate thought he was a clever man and recommended him as Lian Xiao. It is also said that in ancient times, there was a Ruan Gong who abandoned his official position and retired. The first four sentences of this poem combine the stories of two sages, and should be followed by the second sentence, "How can I comfort myself? Unfortunately, the story of Ruan Gong has long been lost, leaving only traces in Tao Qian's poems, and it is difficult for future generations to know its details. There are two possibilities for "seeing money". One is that someone gave Ruan Gong money for no reason, and he was honest and clean, and immediately became a champion. The other is that Ruan Gong was forced by life and barely relied on official supplies. Once he earns a little money, he will give up his official position. From the background of Tao Qian's life and poetry, the latter is more likely.
Under the "grass and vegetables", that is, Yuan and Ruan express their feelings in their official duties, and the grass and vegetables are horse grass. Residence, passage, Yehe. The old note says that the poor lie on horses and grass, pick weeds and eat, and settle in Changle. On the other hand, if we delve into poetry, it is obvious that "grass and vegetables have room temperature" comes from the sentence of "Yuan An is sleepy with snow", and then to "good meals in the morning", and people often eat weeds when they leave the government. "Chang" and "zu" are intertextual, which means that two saints know that "zu" is often "happy" although he is hungry and cold. If Ruan's official duties are difficult to detail, he will understand that Yuan and Ruan's affairs have not yet begun to be sung, but they should not be said to be poor people in the old note. When the word "no" turned, the last sentence asked, didn't these two people live hard? The next answer is not bitter, just because they are not worried about hunger and cold. So what's there to worry about? The word "rich and poor" fully expresses its meaning. It turns out that people's hearts are inseparable from material desires. Poor people think about change, poor people think about change, poor people think about change, and they overcome material desires with morality, so although they are always happy and content, they are not sad. So poets can't help sighing beauty, their supreme morality, their clean wind and bright knots, the same kind of crowns and the edges of clothes and quilts are of course more admired by the world. There should be one or two sentences of Yuan An lying in a humble alley in Guanzhou Room, and then three or four sentences of Ruan Gong should be reflected in Xiguan, so you can know that Ruan Gong is Xiguan Ruan Gong. "Zhi De" and "Qing Jie" have different meanings, so the two codes are combined into one, which is the whole article.
Although the whole poem is about the poor, it is full of backbone and character, which is of course due to the fact that the idea of the poem is mainly to win the Tao, not to sigh the old and poor; It is also because of the strength of poetry practice.
Since Cao Zhi and other Jian 'an poets, they have attached great importance to the first sentence of poetry and are known as "the beginning of work". This poem inherits this technique. Imagine, if two cannon swap places, Ruan Gong will abandon his official position first, and he won't get angry. Today, the security code is at the top, and the snow reflects the nobles. Following this, I can't do it. I am poor and healthy, and my spleen is secular, that is, on lofty paper, so that I can hold my pen high. The simple structure of opening and closing freely also enhances the strength of this poem. Obviously, the beginning and end of the knot are double-knot, echoing each other from a distance, and the "supreme virtue" and "Qingming" at the end of the knot even remove and sublimate the content of the arrogant image in the first two sentences, reaching a far-reaching spiritual realm; And this sublimation is changed in the middle four sentences. "Cai Ze" and "Picking Chrysanthemums" are divided into two codes, and "Chang" and "Zu" are intertextual, from narration to enlightenment, from separation to integration; Then, the question and answer of "Bubu" are combined into one, and the poem is turned, which leads to the meaning of victory. The end of the knot is divided into two parts, taking the intertextuality of "supreme virtue" and "Qingming" as a photo. Walk up a flight of stairs. This structure shows the power of opening and closing in the consistent fluency of Tao poetry. Pan Bo's spirit was fully expressed in the separation and integration, and the power of heaven's correction was shown in the setbacks. At the same time, it is also the main feature of Xie Lingyun's poems, but Tao's poems leave no trace and are naturally superior to Xie's poems.
The natural appropriateness of allusions also enhances the richness of this poem. Yuan and Ruan's two classics, with two endings of cold and hunger, are already very refined, so it is better to cooperate with the poet himself. Tao Qian went hungry for several days in his later years. Tan Daoji, the secretariat of Jiangzhou, had people feed him wine and meat, but the poet wore him away. Although it is difficult to determine when to write a poem, we can see Tao Qian's character of not asking for help easily despite his illness in his later years, especially asking people in Vanity Fair for help. From this, we can also infer the profound meaning of Ruan Gongyi Dian. The preface to The Return of the Native once described his process of being an official: because his family was poor and he could not be self-sufficient in farming, he resigned himself to a small town and retired after working as an official for more than 80 days. According to Mao Yi, an aristocratic scholar in the Eastern Han Dynasty, he was born in a poor family, took care of the elderly and did not choose officials. When his mother left, he stopped being an official. Zhang Feng praised this, saying that he sacrificed himself for his loved ones. Ruan Gong's story should be similar to it, and Tao Qian should use it to cut off his original heart song of becoming an official. Therefore, although the two songs are both hungry and cold, they are both from today to the past, especially the deep feelings. The second half of the poem has a clear literal meaning, but it actually uses the second code, "What you are afraid of is not hunger and cold", using the story in Zhuangzi: Yuan Zhen lived in Artemisia annua and cooked for two days, and Zi Gong rode to see him and said, "What a pity!" Yuan Zhen replied: "Poverty is not a disease." Yuan Zhen did not treat poverty as a disease, and later people called it "worrying about the road without worrying about poverty." That's what "you're not afraid of hunger and cold" means. The second sentence of "Rich and Poor" is "what Han Feizi did": Xia Zi said, "We went out to see the righteousness of the former king and wealth. The two are at war in the chest, so it is clear (thin); Seeing Wang Zhiyi's victory today, it is also fat. " "Tao wins without shame" is the shape of victory and fat, and the heart is wide and comfortable. The second canon has never been worried about illness and advanced to victory, which has extremely rich meanings, but it is expressed in simple language and has an infinite sense.
These are the factors that make this poem so powerful.
The significance of the Seven Musts in the history of poetry is remarkable. From the poetic style, it is a combination of Ruan Ji's "Yong Huai" and Zuo Si's "Yong Shi". Zhong Rong said that Tao's poems "started with the ball and matched with the wind of left thinking", and combined with the view of "chanting poems", it can be seen that the beginning of Jian 'an was passed from Jin to Song. Looking back at other works, we can see that, as Zhu said, Tao's poems are bold, "but bold." ("Zhuzi Language" Volume 140). Therefore, this kind of poetry is the key to unlock the relationship between Tao poetry and Jian 'an style.
From the perspective of text organization, although the poems are not as good as Tao's, such as Ruan Ji's "Yong Huai" and Zuo Shi's "Yong Shi", all the poems are juxtaposed and are a combination of similar themes. The seven poems in Ode to the Poor are always divided, echoing from beginning to end and running through the context, pushing the form of poetry group to a new height, starting from pioneers such as Du Fu's Eight Poems in Autumn. (Zhao Changping)
The new edition of Tao Yuanming's financial notes, p 1 14.
Description: This poem celebrates Yuan An's noble character of being poor and not asking for others, and Ruan Gong's honesty and integrity when he saw Qian's resignation. It is also pointed out that with the idea of caring for the poor and being happy, the idea of seeking wealth can be overcome.
Editor's comment: Qiu Jiasui's Poems on Pottery in Dongshan Caotang Volume 4: It was also conceived on his behalf, and Yuan and Ruan were asked to present this wisdom.
Shen Deqian's "The Source of Ancient Poetry" Volume 9: "What you fear is not hunger and cold" and "What you enjoy is not poverty" can be found on the right.
Wen Ruke can compile Tao Shi Review: "Tao is better than beauty", which is the true skill of Tao Gong. All the sages of the past dynasties who were poor and complacent won by Tao. Yanzi is a poor alley, but she doesn't change her fun. Confucius called it a saint, and the commentator said that the toilet pottery was under Confucius' door, and it was really fun to be with him after repeated air visits. Believe it!
Tao Yuanming's Notes ||( 10 1) Seven Poor Poems (Part Two)