What is the essence of Tang poetry and Song lyrics

Tang Poetry can be summarized as follows: the garden has geeks, the border more cynical, the ancient aria can not afford to be hurt, send off full of love. Song lyrics can be basically summarized as follows: the capitalists drink wine, veterans sit on the bedside, know the ancient self-help tours, the emperor's worries in the palace, the leftover women at home, Laurie married the king, the husband of the celebrity died early, MM in the green house.

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Tang poetry and Song lyrics can be said to be the ultimate in the beauty of our Chinese literature, but as for the Tang poetry and Song lyrics for the beauty? It should be said that we have not been very clear, many ancient Chinese anthologies and countless reviews, it tells us which poems are beautiful, but never tell us, why it is beautiful? Today there are some views that poetry or literature is a form of beauty, that it is a pure form of beauty. I do not hold a totally negative attitude towards this view, but I think that if it is a form of beauty, it should also be the externalization of our national mind, that is, a form of beauty of our culture, a form of beauty after the externalization of culture. Why do I say so? In the following, I am going to select a few basic propositions of traditional culture related to the Tang and Song poems, and analyze some of the most familiar poems from the perspective of culture and the structure of our national mind.

The first issue is the awakening of tragic consciousness and the pursuit of spiritual home. A Cultural Appreciation of Chen Zi'ang's Ascent to the Ancient Terrace of Youzhou. There is no doubt that any mature nation, any mature culture, it is bound to have a mature tragic consciousness. The culture of the Chinese nation is a mature culture, there is no doubt about it. Then our culture also contains a strong and rich sense of tragedy, and a culture without a sense of tragedy is not resilient. The classics that have been passed down through the ages in history have a significance that transcends generations. Classics are things that never go out of fashion, like Chen Zi'ang's "Ascending the Ancient Terrace of Youzhou" transcends time and space. We don't talk about how Chen Zi'ang came to Jixian County with Wu Youyi's northern expedition, came to today's Zhuozhou, and remembered the ancient history of the king of Yan and Zhao, who had built the Golden Terrace and sought for the wise and talented, and remembered how he was not aspired to be, and then he wrote the "Ascending the Ancient Terrace of Youzhou," etc. These are the classics that have been passed down through time. I'm not going to talk about it. We do not talk about this issue, even if we do not talk about these, we will still feel a strong shock when we chant. Even if we know in detail the historical background of the time when Chen Zi'ang wrote this poem, it is a great limitation to our artistic ability. Why? Because Chen Zi'ang's poem "Ascending the Ancient Terrace in Youzhou" has already transcended that particular historical background, students can think about it, no one has ever seen it before, no one has ever seen it after. What does that mean? Whenever you recite it, you are left with a sense of emptiness of value, of having nothing to fall back on, of being alone and helpless. The West often says that people are lonely and helpless, in fact, the most lonely and helpless should be the Chinese, I am talking about culture, because what? I don't see anyone before me, I don't see anyone after me, the ancients don't have the slightest help in establishing your value, and the people after me don't have the slightest help in establishing your value, so this is the empty sense of value. This is to face the truth of your life, when you face the truth of your life, you have a sense of tragedy, this is the awakening of tragic consciousness. And the awakening of tragic consciousness is precisely a prerequisite for the establishment of values, and you inquire about your values, and that is the beginning of the establishment of values, so this is the awakening of tragic consciousness.

These words are often found in classical Chinese poetry. If you turn to the Three Hundred Poems of the Tang Dynasty or the Song Dynasty, you will come across similar sentences. These lines it all express the same basic matrix in different ways, different images, different contexts, which is the matrix of our traditional culture. Poems like these go straight to the softest, most vulnerable places in your heart and move you the most. What are the next two lines? That is, "the longing of the sky and the earth, alone in pathos," just now I said the tragic consciousness of Chinese culture, in addition to exposing the predicament of human existence, one of its greatest features it to bridge the predicament of human existence, the so-called bridge what does it mean? What does the so-called "bridging" mean? It simply means that when a gap separates you from the other side of the river and makes it impossible for you to reach the other side of the river, it builds a bridge for you, that is to say, it points out a way out to solve the real problem for you, which is called "bridging". This is called bridging the gap again, so this is called the unity of what we call attachment and transcendence, the unity of this shore and the other shore, and how does it come to be united? You see, there is no one before, there is no one after, my personal life is short, maybe there is no hope, but is not therefore completely desperate? No, he immediately pointed out a way out for you, "remembering the longevity of heaven and earth". What is "long"? Long is eternity, is the continuous, "Nen Tian Di's long" is from this I thought, from this I realized, in my life may not have hope, there is an eternal heaven and earth. What is heaven and earth? Heaven and earth is the Way of Heaven, and what is the Way of Heaven? The Way of Heaven is a fundamental truth elevated from humanity. It can be put simply this way: I am personally hopeless, I am personally limited, but the kind of heavenly way, the kind of humane way that is external to me, it is unlimited. As long as I integrate my finite life into the infinite heavenly way, then I can attain eternity at the same time as the infinite heavenly way. We have a saying, "Integrate the limited life into the unlimited service of the people," which expresses this kind of consciousness, but what we have to point out here is that this integration into the eternal heavenly way is actually a kind of transcendence at the expense of the self, at the expense of the individual, or at the expense of giving. It is a way out of reality, but this way out of reality, it is not simply a continuation of the individual sensual life or the individual as it was earlier. It is a transcendence of the individual. What is meant by a transcendence of the individual? For example, when you are very small and you don't understand things, at this time you don't have the value of transcendence. When you know how to take a piece of candy by yourself and give it to your mom and dad, to your grandparents, that's when you sacrifice a piece of candy by yourself. And having sacrificed your own piece of sugar, having paid for a piece of sugar, then it is the transcendence of a piece of sugar. This is the transcendence of the individual, and this is the value that you have gained transcendence. This is a basic starting point for value construction in our mainstream Chinese culture. That is why we say, "Remember the longevity of heaven and earth". The integration into the long world is actually the disappearance of the individual self, so to speak, and at the same time, in this disappearance, it has gained a higher sublimation.

As for us nowadays, whether we agree with this point of view, I don't want to force, but the mainstream culture of ancient China is certainly like this. In fact, when we are shouting about individualism today, in the heart of every one of us, there are bound to be these things embedded, otherwise you will not have this kind of moving when you read this poem. Why? This is the nobility of human nature, I often say that man is born noble, he is noble in that he has a kind of self-transcendence of an inner natural impulse. Then what is the last sentence? Why did he cry? That is, after he found the value of a kind of moving, this kind of moving is rich in the flavor of the tragic consciousness. Why? He realized that, ah, before not seen, after not seen, I may not have personal hope, but as long as it is a sacrifice of myself, my own life dedicated to the long way of heaven, I can get eternity. But he is, after all, a dedication, which means giving of oneself. So this kind of payment is a kind of what I just said, this kind of tears with a tragic meaning, alone in pathos, he is a kind of moving after the value of human awakening, but this kind of moving is by no means cheap. Therefore, I say that the poem "Ascending the ancient platform of Youzhou", you do not look at it only four lines, it actually expresses a mother of our traditional culture, that is to say, it expresses the deepest thing in the heart of each one of us, you usually can't feel it, you can only recite this, so that you can be awakened.

The second question, between the alienation and affinity between the Way of Heaven and the Way of Man, is one of Du Fu's Ascension and Eight Autumn Rising Songs. What does it mean to be between estrangement and affinity between the way of heaven and the way of man? We Chinese do not have an external God, but we do have a Heavenly Dao. The Way of Heaven is not mysterious at all. The Way of Heaven is the reinforcement of basic human ethics and morality, and the reinforcement of basic social order, which has been elevated to such a high level as the Way of Heaven. What is the meaning of the estrangement and affinity between the way of heaven and the way of man? It means that in real life, the way of heaven is always higher than the way of man, and the way of man can never reach the way of heaven, that is to say, it is impossible to coincide with the way of heaven, or to surpass the way of heaven. In other words, it is impossible to coincide with or surpass the Way of Heaven. But the Way of Heaven provides a kind of direction for humanity, a force that guides the development of humanity, so this is alienation. Don't think that this detachment is meaningless; its significance lies precisely in the fact that it provides us with a heavenly way that is higher than the human way, and allows us to pursue it continuously. At the same time, there is an affinity between humanity and heaven. This affinity means that the way of heaven comes from the way of man, and at the same time it has to be returned to the way of man. But this return to humanity is not a simple repetition, but a transcendent return, which is the estrangement and affinity between heaven and humanity. In the whole traditional culture, including every Chinese person, I still mean the traditional culture in the sense of Chinese people, if you still have the traditional culture in your heart, then we may include you, including every one of us now.

So in these two poems of Du Fu, how does he express the alienation and affinity between heaven and humanity? Let's look at his "Ascension", "Ascension" says, "the wind is fast, the sky is high, the apes whistling, the islet is clear, the sand is white, the birds are flying back, the boundless fallen trees are Xiao Xiao Xia, the Yangtze River rolls on, 10,000 miles of sadness in the fall as a guest, a hundred years of sickness alone on the stage, the hardship and bitterness of hatred and frosty sideburns, scribbling and stopping the new turbid wine cup." Look at the first line, the first line is abrupt, can be said to be like a raging torrent from the sky, all of a sudden the whole poem will be shrouded in a kind of melancholy atmosphere, but at the same time reveal what Confucianism said, the kind of robust and unceasingly great popularity, of course, it is the basic mood is expanding and deep. Since Yan Yu in the Song Dynasty, we have been using four words to summarize the artistic characteristics of the poet Du Fu, that is, melancholy and staccato. But no one has ever explained what is the cultural meaning of the word "pensive" and "staccato". If we analyze his poems from the perspective of traditional culture and culture, we can see that melancholy refers to his strong sense of tragedy. On the basis of this strong sense of tragedy, the staccato is the difficult process of transcending this sense of tragedy, which is the staccato. Culturally speaking, this is basically what is meant by the word "staccato".

The third line of the poem says, "The falling trees are falling, and the Yangtze River is rolling. Everyone's favorite I think is this poem. Then this poem and Chen Zi'ang's "Ascending the Ancient Terrace in Youzhou" actually have the same spiritual connotation. "Each one of us is just a tree and a leaf on the bank of the Yangtze River. How long can a tree live? How long can a tree live? How long can a leaf live? Then for the rolling Yangtze River, for the endless Yangtze River, it can be said to be insignificant, I should say that there is no hope and no value. But as long as you integrate the boundless fallen trees into the rolling Yangtze River, and spiritually become one with the rolling Yangtze River, then you have gained eternity. You don't just think of yourself as a fallen leaf, as worthless, you also have to see this rolling Yangtze River, this endless Yangtze River. This is pointing out the tragic dilemma to us while at the same time offering us a way out. The next two lines are the following two lines, which are actually an interpretation of the above two lines, "The boundless fallen trees are falling under the Xiao Xiao Xiao, and the endless Yangtze River is rolling". It says, "I have been a frequent guest for ten thousand miles in sorrowful autumn, I have been alone on the stage for a hundred years in sickness, I have suffered from hardship and hatred, and I have stopped at the cup of turbid wine in despair". These four lines seem to be tasteless to readers nowadays. But if you grow with age, with the growth of experience, especially you have experienced the ups and downs, experienced difficult times, you then go deeper into the mind of Du Fu, you will feel Du Fu these four lines of poetry is indeed very depressed, pain. But in the midst of the melancholy and pain, what is there? There is a kind of boldness in it, why? Because there is a tone of "The Yangtze River rolls on". The latter four lines it is actually a kind of transcendence, and this transcendence it is not cheap, why? The hardship and bitterness is the ladder of transcendence. What does this poem mainly express? The main expression of this poem is the estrangement between the human way and the heavenly way. It is not that there is no affinity here. I have already said that one of the most important characteristics of Chinese culture or Chinese tragic consciousness is the unity of this shore and the other shore, the unity of obsession and transcendence, the unity of metaphysics and metaphysics, that is to say, specifically in this poem, there is both alienation and affinity. But the most important thing in this poem is the alienation between the human way and the heavenly way, you can see that "the wind rushes up to the sky, the apes whistling and wailing, the islet is clear, the sand is white, the birds fly back", which expresses that the heavenly way is so high up that it is hard for human beings to reach it. Of course, there is also a line "the Yangtze River rolls on", which shows a kind of intimacy based on detachment. Is it true that there are no poems in his collection that emphasize affinity? Yes, there is, that is, the first one of the famous "Eight Songs of Autumn Flourishing", "The jade dew wilts the maple forests, the Wushan Mountain and Wushan Gorge are in a gloomy mood. The waves between the river and the sky are surging, and the wind and clouds on the Seychelles are grounded in the gloom. The chrysanthemums are in tears, and the lonely boat is tied to the heart of the old garden. The cold clothes everywhere urge the knife feet, White Emperor City high urgent twilight anvil". "I don't know how to express this line, but it is one of my favorite poems by Du Fu. In this poem, you can see that the autumn frost has turned into jade dew. Autumn has come, you want to wither everything, you want to kill everything, but in the eyes of the benevolent people who are worthy of heaven and earth, this kind of beauty is a kind of cool beauty, you see that the autumn frost has turned into jade dew. So the jade dew withered the maple tree forest, this sentence I can prove that I just said that, humane and heavenly affinity, you want to humane and heavenly as one, your personality must reach a very high level, to what kind of realm? What kind of realm? A realm that can embrace heaven and earth. Confucius said, "Sixty and obedient to the ear, seventy and from the heart not to exceed the rules. What is obedience? What is "obedient to the ear"? It means that everything I hear sounds good to my ear. Is that possible? It is possible. That is to say, the personality realm has reached such a degree that it can take in all external affairs and things, and any kind of language, any thing, in his view, is a kind of spiritual resource that enriches him and develops him, and does not do any harm to him, and this is called obedience to the ear, and this is called virtue worthy of heaven and earth. Therefore, in the eyes of the benevolent man who is worthy of heaven and earth, the autumn frost is transformed into jade dew, and as for the following saying, "The Wushan Mountain and Wuxia Gorge are in a state of depression", and as for the following saying, "The waves between the rivers and the sky are surging, and the wind and clouds on the Seychelles are grounded in the cloudy sky". This is not only not like Li He's poem, "black clouds are crushing the city want to destroy, a light to the sun gold scales open" so thick and so heavy, not only do not have that kind of feeling, but also make people feel the poet's grandiose spirit, why? Already have the first line "jade dew withered hurt maple tree forest", you again difficult again depressed fall, again treacherous natural environment, can be tolerated. Therefore, these two lines of dark and gloomy poem, here does not seem heavy at all, can only show the lyrical subject of this grand spirit, which is the humane and heavenly affinity. I said, "The chrysanthemums bloomed in tears on other days, and the lonely boat was tied to the heart of the old garden". "When Du Fu wrote this poem, he was in the Wu Gorge, and he thought of Chengdu, and he came to the Wu Gorge from Chengdu. "Tears in the future", one day in the future, at some point in the future, when I think of today's scene, I will be moved to tears of sadness for this, which is called "the chrysanthemums bloom twice in the future". The problem is the following sentence, "the lonely boat is tied to the heart of the old garden", this time there is a lonely boat, the lonely boat is tied to where it? Is tied to the heart of the homeland, that is to say, the traveler is missing the homeland, the key is the last sentence "cold clothes everywhere urging the knife feet, Baidi City, high and urgent twilight anvil". This line of poetry is the feeling of all the lights, "cold clothes everywhere urging the knife ruler", autumn is coming, to do the cold clothes, urging the knife ruler. "Baidi City is high and urgent twilight anvil", the sound of beating cloth at night is ringing, this is a scene of fireworks on earth. Don't underestimate this earthly scene, it is exactly from the above "Jade Dew wilting the maple forest" kind of emotion and tolerance of the heavenly way, back to the earthly humane way. Begin with the way of heaven and end with the way of man. The Tao of Heaven and the Tao of Humanity form a complete cycle. And this cycle is not a simple repetition, but a transcendent cycle, a transcendent affinity. In reality, we realize such an affinity from the way of heaven back to the way of man or from the way of man to the way of heaven, and then from the way of heaven back to the way of man. By the time you finish reading the poem, your psyche is soothed all over again, why? Your whole spiritual journey of value construction goes all over again. This is what I mean by the estrangement and affinity between humanism and heaven, and this is what makes Du Fu's poem so somber and staccato.

The third issue, which manifests the cultural and psychological structure of the nation, is the appreciation of Su Shi's Nian Nujiao - Red Cliff Huai Gu and Shui Du Ge Tou - When is the Bright Moon? Any good poem, it is the most condensed form of expression of our national emotions. You can only really feel the true meaning of the poem if you uncover the national emotion behind it. You are like Su Shi's "Nian Nujiao - Red Cliff Huai Gu", "The great river goes east, the waves are exhausted, the people of the ancient times. To the west of the old fortress, people say it is the Red Cliff of Zhou Lang of the Three Kingdoms. Stones pierced through the air, waves beat the shore, rolling up a thousand piles of snow. The rivers and mountains are like a picture, how many heroes at a time. Reminiscent of Kung Jin back then, Xiao Qiao married at the beginning of the majestic hair. The feather fan and spandex scarf, laughing and talking about the strong captives in the smoke. The old country traveled, love should laugh at me, prematurely born Chinese hair. The human world is like a dream, a bottle of libation river moon. If I let my classmates tell the truth about this song, is it good? He has concerns, say it is good, really feel awkward. If he said it was not good, he was afraid that others would laugh at his low level. In fact, from a real, so-called language point of view, it is very difficult to accept. If you ask a child to memorize, what should he or she memorize? Recite "The moonlight in front of the bed, suspected to be the frost on the ground, raising his head to look at the bright moon, lowing his head to think of his hometown". This is very easy for him to memorize, you have to let him memorize "the great river goes east, the waves are exhausted, thousands of people of the past". These three lines are okay, "the west side of the old fortress, people are the Three Kingdoms Zhou Lang Red Cliff" he will ask if you are not letting me will come to say comedy? It's so tongue-twisting and uninteresting. "Reminiscing about the time of Gongjin, Xiao Qiao married at the beginning of his life. What's all this? It's not very poetic indeed, but why is it an ancient term? It's because it alludes to the psychological flow of our national culture. "As the great river goes east, the waves are exhausted, and the people of the ancient times are all in harmony." This one sentence summarizes our nation's journey from the rise of the hero's dream to the destruction of the hero's dream. Why? We Chinese do not have external transcendent values, that is to say, we do not have God. But there is an inner transcendent value, and this inner transcendent value, generally speaking, it is in addition to the pure quiet cultivation of the heart. It also has to be built by being a hero to society, so every one of us has a dream of being a hero.

But when you face the rolling Yangtze River, you will see that the heroes in the course of this history, in the end, how much value? When you face the Yangtze River, you will feel the hero's smallness and the hero's helplessness, why? Why? Later, you can see that "How many heroes were there at one time. Reminiscent of Gongjin year, Xiao Qiao first married, handsome. Feather fan spandex scarf, talk about laughing at the strong captive ashes into smoke. Even in the face of such a young hero as Zhou Yu, we will feel insignificant compared to the Yangtze River. So you can only gain value by integrating your life, into the infinite Yangtze River. What does that mean? It also means that a thousand years' worth of your individuality, each single individual, is almost valueless, meaningless. It is only when you dedicate yourself to the individual, when you integrate the individual into the torrent of the Yangtze River, that you can gain eternity. This is the meaning of the phrase "the great river goes east and the waves are exhausted". What's the point of having so many people? When you read this poem, do you not think, "Even if I become a great official, even if I make a lot of money, even if I have a lot of money, even if I have a lot of success in this life, the Yangtze River will still sweep me away. Don't you think that your simple and shallow dream of being a hero is very pale in the face of this poem? What you have fought for for so many years, as soon as you read this poem you will be shaken right away, why? "The waves are exhausted, a thousand years of the wind and stream of characters", a thousand years of the wind and stream of characters have been exhausted, not to mention that you can not enter the ranks of the wind and stream of characters? Not to mention a thousand years. So it immediately pushes down your original values that have not been inquired about, that have not been awakened by the tragic consciousness that has been naturally established. So this is the destruction of the hero's dream, but at the same time tells you another way out, this way out is that you must believe in the "endless Yangtze River rolling in", you must believe in "remembering heaven and earth", you must "remember heaven and earth for a long time", must "remember heaven and earth for a long time", must "remember heaven and earth for a long time", must "remember heaven and earth for a long time", and must "remember heaven and earth for a long time". You must integrate your life into the Yangtze River, which is the essence of our mainstream culture. This is the essence of our mainstream culture. As for some of the later poems, they say, "On the west side of the old fortress, people say that it is the Red Cliff of Zhou Lang of the Three Kingdoms". You can see that people say that the west side of the old fortress is the Red Cliff of Zhou Lang of the Three Kingdoms. What is the poetic meaning of this? Nothing. What poetry is there in "Rocks piercing through the air, waves lapping at the shore, and a thousand piles of snow being swept up"? Many people who eat this kind of food always write about how beautiful it is, but in fact, he himself does not find it beautiful, and he says that it is beautiful only for the sake of writing an article. Let me tell you, it is not beautiful. It is beautiful in the sense that "as the great river goes east, the waves are exhausted, and all the characters of the ancient wind and streams are flowing". The beauty of this poem is in the divine reason, the divine reason is not in the "think back to the year of Gongzhuan, Xiao Qiao first married, feather fan spandex scarf". But lies in and "the great river eastward waves amassed, a thousand years of the wind and streams of characters" this three lines of the end of the first and last line of the "the old country God travels, love should laugh at me, early Chinese hair, a bottle also libation of the river and the moon". What is this? This is called the dissolution of the tragic consciousness, the Chinese dissolution of the tragic consciousness of the factors or the dissolution of the tragic consciousness of the factors, there are such a few, immortal, wine, nature, dreams, women, I am talking about the traditional culture. You can see that there are mainly these five factors for the dissolution of tragic consciousness, and within these few sentences, there are three of them, the old country is traveling, there is a dream. I'm a woman, I'm a woman. Early Chinese hair, life is like a dream, there is a dream. A bottle of libation, there is wine.

So this word by nature, it has a negative flavor, why? It is the dissolution of the tragic consciousness and at the same time there is a transcendence of the tragic consciousness. It destroys your dream of being a hero while at the same time telling you a path to transcendence, but this is implied. So this shows another important aspect of our traditional Chinese culture, so the reason why this song is widely circulated by the general readers, not by the specialized researchers, but in the general readers, is mainly because every one of us has this layer of psychology in our hearts.

Let's look at the second song, "Song of Water and Song of the Moon", if you like this song, I have no objection. Why? It's very beautiful in terms of literature, but of course, just in terms of external form, it's not enough to illustrate the value and significance of this song, which in fact depicts a psychological structure of our national culture, a flow of emotions. Look at the phrase "When will the bright moon come, ask the blue sky with a glass of wine? This is a representation of man's quest for his own value since Qu Yuan's "Heavenly Question". Is it just about asking the sky with a glass of wine? No, he was inquiring where I came from and where I am going. Where am I going? What is my value and meaning? But is there any result to this inquiry? In fact, it is impossible to have a clear answer. So in the end, "I don't know what year it is in the palace in the sky, but I want to go home on the wind, but I don't know what year it is. I want to go home on the wind, but I am afraid that I will not be able to escape the coldness of the jeweled buildings". It's a mental transition, you notice, it starts with a kind of spiritual inquiry. "When will the bright moon come, I will ask the blue sky with a glass of wine." Some students ask, "Why don't you ask the sky for tea? Why don't you ask for the coke? Why don't we ask for vinegar? As I have just said, wine is an important factor in dissolving the sense of tragedy. Students can think about it, when you are in the reel of red dust, do you still want to inquire about the meaning of their own value? No, you only drink wine, after everything is broken, your true feelings will come out. That's why you'll ask for a drink.

So the first line is a kind of spiritual inquiry, when the moon is bright, ask the sky with a glass of wine, and the next is a psychological transition. Is there an answer to this inquiry? No. "I don't know what year it is in the palace in the sky, and I am afraid that the jeweled buildings are too high to be cold, so I want to return by the wind". I want to go home on the wind". Returning to the wind is like going home. The sky seems to be heaven. The heavenly palace seems like his home. But he doesn't know if his home is suitable for him to live in, and he can't stand the cold at a high place. This is the transition from the psychological, then the next is the realistic answer, and this realistic answer is very simple. "Rise and dance and make clear shadows, why is it like being on earth". It's back again, in our colloquialism, "A thousand roads at night, selling tofu during the day." Still, we have to come back to reality, so we are experiencing such a process all the time. But Su Shi's words are not just that, this process is not a simple repetition, it is a kind of transcendence. What kind of transcendence? This transcendence is the transcendence of the mind after the baptism. The human mind has been baptized by the "When is the bright moon, ask the blue sky with a glass of wine", and this kind of emotional baptism makes your mind become fresh and open. So when you come back to the earth, your "dancing and making clear shadow" will have a new meaning and a new feeling.

The next line is "The Zhu Pavilion, the low ceiling, the light of no sleep. There should be no hate, what is the matter of the long time to the other round. The moon has its own sunny days, and the moon has its own roundness, and this matter can never be resolved. But I wish that people will be long-lasting, thousands of miles of **** Canyuan Juan". You see how sensitive he is to reality, how fresh this feeling is, and how much importance is attached to the reality of the sensual life, this is all after the "bright moon when there is a wine and ask the blue sky" this kind of spiritual inquiry and transition of such a result.

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