Notes on Xiang Chu's Hanshan Poems. Zhonghua Book Company, the first edition in March 2000. The book is 64 1000 words. Keywords proofreading text, bibliography,
Appendix (collected preface, postscript, narration and preparation of Hanshan's poems) 1036 page, preface, poem index, etc.
Page 1 13. The first one is "Hanshan Map" collected by Zhou and circulated in Tokyo National Museum, Japan, and four editions of "Hanshanzi".
Poems, four collections of Hanshan poems collected in the palace, and Jing Hanshan poems.
This book is not only one of Professor Xiang Chu's latest works, but also the latest and most important achievement of Hanshan research in academic circles at home and abroad. It is also a great achievement in China literature, Buddhism, linguistics, collation of ancient books and even the whole field of cultural studies.
Who is Hanshan? Some textbooks on literary history compiled in the last century did not cover it. Hanshan's poems did not have any social influence when they came into being in the Tang Dynasty, but they were sometimes quoted by Zen masters to humanize people. In the Song Dynasty, it began to be loved and imitated by scholars such as Wang Anshi, Su Shi, Huang Tingjian, Lu You and Zhu, but it did not gain a place in orthodox literature. After the May Fourth Movement, when Hu Shi and others advocated vernacular literature, they once attracted the attention of academic circles, and soon fell silent. However, Hanshan poetry has been valued and respected in Japan for hundreds of years. In 1950s and 1960s, the American "Beat Generation" took Hanshan as their idol. Today, although the cold mountain fever in the west has subsided, cold mountain has been as famous as great poets such as Qu Yuan, Li Bai, Du Fu and Su Shi, and its position in world literature has been established.
In western academic circles, the introduction and translation of Hanshan's poems began in the 1950s. For example, arthur waley's Twenty-seven Poems of Hanshan (Twenty-seven Poems of Hanshan) was published in the third issue of Volume III of Encounter (1September 1954), pp. 3-8; Mainly belongs to translation. Burton watson's Hanshan: Hanshan 100 Poems (Hanshan: Tang Dynasty poet Hanshan 100 Poems), new york: Grove Publishing House,1962; There are both translation and introduction. The origin of the in-depth study of Hanshan Poetry is Wu Qiyu's Study of Hanshan, which was published in the fourth and fifth issues of Ta Kung Pao (1957), pp. 392-450. Then, Gary wesley sneijder (Gary) Fu Zi wrote "Loki and Cold Mountain Poetry" (Riprap &; Cold Mountain Poetry), this is the seventh kind of work, San Francisco: Four Seasons Foundation, 1966. Stepping into the1970s, Roberta wrote her doctoral thesis (ph. D. Diss) Hanshan Poems of Ohio State University. 1983, the translated version of Hanshan Poetry by Korean pine came out. Port Townsend: Copper Canyon. A relatively new achievement is Hanshan Poetry: a complete translation of Hanshan Annotations translated and annotated by Robert G. Henricks. See SUNY Series in Buddhist Studies, Albany: new york State University Press, 1990.
Japanese research achievements in the past century mainly include: Poems on Hanshan by Xu Hai Watanabe, the second edition of Jingwenshe Bookstore, 1933. Ota Tizanzo translated Hanshan poetry anthology, Tokyo Yanbo Bookstore, first edition 1934. Han Shan, translated and annotated by Ya, is the fifth edition of Selected Poems of China, first published by Tokyo Yanbo Bookstore 1958, and reprinted by 196 1. Hanshan Poetry translated by Kensuke Matsumura and Ang belongs to the first and third categories of Zen quotations, Zhu Mo Study Room in Tokyo, 1970. In addition, another research monograph appeared in1990s. From 65438 to 0989, Hanshan Poetry (World Society), translated by Jindazhen and explained by Cui, also appeared in Korea. Driven by the upsurge of research on Hanshan Poetry in China and the West, Chinese mainland and Taiwan Province Province have also published several works, such as Interpretation of Hanshan Poetry edited by Ceng Pu, the first edition of Huaguang Bookstore in Hualien, Taiwan, 197 1 12.30. Chen Huijian's A Study of Hanshan Poetry, Taipei Dongda Bookstore, 2nd Edition, 1989 September. Qian Xuelie's Collation of Hanshan Poems, Guangdong Higher Education Press, 1st edition, 199 1 10. Guo Peng Hanshan Poetry, Changchun Publishing House, first edition in March, 1995. Qian Xuelie's Comments on Hanshan Poetry, Tianjin Ancient Books Publishing House, first edition in July, 1998. The quality of the above works is uneven.
65438-0992 Professor Victor H. Mair of the University of Pennsylvania in the United States made a comprehensive comparison and evaluation between Robert's Complete Translation of Hanshan Poems and other works. This paper holds that from the perspective of the study of Hanshan Poetry, we can see one of the major drawbacks of the world sinology community: almost completely ignoring the spoken language and vulgar language components in the Dictionary of the Vulgar Original of Middle Ancient Chinese, paying too much attention to individual Chinese characters and ignoring word segmentation, and ignoring the grammatical features of vulgar language in Middle Ancient Chinese. [ 1]
The primary contribution of Notes on Hanshan Poems is that it just makes up for this great linguistic regret in the study of Hanshan Poems in the West and even in the study of Sinology in the West. Hanshan poetry is one of the basic materials to study the spoken language in Tang Dynasty. As we all know, Professor Xiang Chu is an expert in the study of proverbs in the Tang and Five Dynasties. He is good at making extensive use of various traditional documents, including foreign classics such as Buddhism and Taoism, as well as popular cultural documents, and making a detailed analysis of colloquial words that are difficult to find, especially those that seem ordinary. The annotation of Hanshan poems continues and develops this tradition. Hanshan's poem No.076: "There are Chinese surnames who are greedy for fame." Professor Xiang believes that the word "Han" is a disparaging term for men, which stems from the contempt of the Hu people in the Northern Dynasties for the Han people. Because of long-term use, Han people also call each other "Han", and their contempt remains the same; And cite the use cases of the History of the North and the Book of the Northern Qi, as well as five other examples in Hanshan's poems. (Page 206-207) The word "Han", which is usually ignored, actually hides such a profound semantic and historical background! Hanshan poem No.077: "Warm-bellied Cornus wine, hollow wolfberry soup." Professor Xiang said that "hollow" means empty stomach; The effect of fasting tonic is the best; Drink Lycium barbarum soup on an empty stomach. The use cases are taken from Four Qi Maps of Taoist Collection, The Secret Decision of Jingxue Zhenjing, Ci Shou's Imitation of Hanshan Poetry and Ouyang Xiu's Book with Mei. "Bao Puzi's Inner Chapter" and "Tai Ping Guang Ji" also prove that the ancients believed that eating Lycium barbarum could prolong life. (Page 208-2 14)
Secondly, the research and interpretation of other new words and Buddhist vocabulary other than common spoken words have reached an unprecedented level. Hanshan's poem 19 1 first: "To be or not to be, I am not me. After such consideration, I postponed sitting on the rock. The grass grows between the feet and the red dust falls on the top. " Professor Xiang proved from a vast number of Buddhist classics that the code of "grass grows between the feet" comes from the first volume of the Buddhist Samadhi Sutra: "Bodhisattva is the root of Samadhi, and the Samadhi realm is famous but silent. The heavens cried like rain, urging the Bodhisattva to eat and drink. When the invitation came out, it spread all over the world, and the bodhisattva didn't feel it. One day, my son's name was pleasing, and he saw grass growing on the ground, covered with the body of a bodhisattva, and born to his elbow. He made heaven and said, "What a strange man! Abstinence is his duty. If he doesn't eat for a long time, he won't listen to his call and the grass won't notice. "China's Buddhist literature, such as the Dunhuang version of the Eight Phases Transformation and the Ming Jue Zen Master Guanglu, has been put into use. (Page 493-495) Hanshan's poem 198: "What is the most embarrassing thing in the world? These are three ways to make mistakes. "At first glance, the text seems to be in good order, and there is nothing worthy of special attention. Professor Xiang, however, said: Buddhists say that people who commit crimes will be punished after death, and "hawthorn tree" is a derogatory term for people. He also wrote "tea", such as Wang Fanzhi's Poem 187, "Drinking will hinder people's livelihood and will lead to the ruin of their families. But look at these colors, it will take a long time to check. "Song Shi Yuan Wu's" Notes on Cliff Death "also has the sentence" Mothers are good at raising children, but there are also many rogues ". (Page 5 12-5 13) The fog suddenly dispersed, revealing the inside story behind the text. It should also be pointed out that the Notes on Hanshan Poetry sorts out the quantitative use of Hanshan Poetry in later generations, which not only makes us more truly feel the far-reaching influence of Hanshan Poetry on later generations, but also points out the direction for us to further explore from the perspectives of Buddhism and culturology. For example, the second O poem of Hanshan Poem "The ancients were traced in the Millennium stone, and Zhang Guanyan was a little empty. The moon is always bright, and I don't bother to ask questions. This is at least used by Zen monks in the Tang and Ming Dynasties for sightseeing or socializing.
Thirdly, his contribution to China's lower literati literature, Buddhist literature and comparative literature. The preface of this book accurately summarizes and outlines the characteristics of Hanshan and Hanshan's poems. (1), Hanshan, the year of death is unknown, and the name is unknown; Because I have lived in Cuiping Mountain in Tiantai Mountain for a long time, I call myself Hanshan or Hanshanzi. About his time and life, it is said that he was a poor man in the early Tang Dynasty, and his poems were collected and arranged by Lu Qiuyin, the secretariat of Taizhou. Another way of saying it is that he was a great man in the middle Tang Dynasty, and his poems were edited and prefaced by Xu after the beginning. The author believes that the latter is true recently. (2) The existing Hanshan poems may not be all of him, and some of them may be mixed with other people's poems. The thought of poetry is complex and impure, which can be roughly divided into three categories: secular poetry, hermit poetry and religious poetry. Secular poems are mainly written in the early stage, and some of them express people-oriented thoughts, the sorrow of talents, and the deep affection for relatives and friends, just like ordinary literati in the Tang Dynasty. Life scene poems, some full of love for life, others are repeated lamentations about the impermanence of life-this has become his way of Buddhism and Taoism; A large number of satirical poems are not only criticizing social injustice and looking on coldly, but also advising as mentors and friends of the lower classes. Among the hermit poems, the most abundant and distinctive one is the later hermit poem of Hanyanshan, which expresses the praise for Tiantai Mountain and records their life and feelings here. Religious poems show the poet's mental journey from Taoism to Buddhism. The older he gets, the more loyal he becomes. He criticized the vulgar monks and praised the heart king of Zen, but at the same time he showed the consciousness of the vulgar. Poetry advocating religious ideas reflects the actual form of folk Buddhism in Tang Dynasty. Zen poetry creates a philosophical enlightenment in the description of specific images, which is its charm. In a word, the basic tendency of Hanshan's poems is the Buddhist spirit. Most of the collected poems are Zen poems, which are not beyond the scope of Hanshan poems. (3) The artistic style is diversified: his vulgar poems use painting theory and the language is vulgar; Hermit poems pay attention to landscape description and strive to create Zen artistic conception; ..... The general style is informal, straightforward, vulgar or elegant, and interested in writing. Later generations called this poetic style "Cold Mountain". In a word, the author thinks that Hanshan is the direct successor of the Tang Dynasty vernacular poetry tradition represented by Wang Fanzhi's poetry, and is the most important writer of the Tang Dynasty vernacular poetry school after Wang Fanzhi. However, Hanshan's poems have their own characteristics, with strong personality and mellow human light.
In the annotation, the author traces the source, explores the origin, and highlights the influence of Hanshan's poetry in the history of China literature. This is condescending in the book. For example, Su Shi's famous poem Jiangchengzi (Yi Mao remembers dreaming on the 20th day of the first month, that is, "ten years of life and death are two boundless") is quite similar to the artistic conception of Hanshandi's poem 134: "I dreamed of going home last night and saw a woman weaving in the machine. If the shuttle is thoughtful, it will be too much to hold it. I don't know anyone when I call you back. It should be different for many years and the hair is not old. " Both of them dreamed of their long-lost wives, but the content may be different from life and death. (preface, page 6, 16, notes, pages 344-346) As for many poets such as Lu You and Huang Tingjian, they also have a special interest in Hanshanzi.
Fourth, the contribution to the study of China's cultural history. As mentioned above, the author is good at explaining Buddhist terms, discovering words or allusions related to Buddhism, gaining insight into the Buddhist factors behind non-Buddhist themes, and using his profound cultivation in Buddhist classics and principles to identify the hidden cultural details of China in Buddhist themes. This makes this book not only have achievements and values in the history of Chinese, literature and religion, but also have achievements and values in the history of thought, culture and society. Examples of background factors, such as China culture and Buddhist civilization, occupy almost every page in this book. For example, the phrase "greedy as a pig" in the seventh and fifth poem of Hanshan poem actually reflects our country's understanding of the habit of greedy as a pig. From Zuo Zhuan to Xuanguailu written by Niu Sengru in the Tang Dynasty, there are countless examples. Even in Indian culture, there is a similar view. For example, there is a saying in One Agama that "if a person is used to lust and does all kinds of evil, he is not ashamed, ... he is called a pig." (Page 203-205) In fact, this can also help us understand the image of Pig Bajie in the history of China literature. Hanshan poem 077 "Spare your rhinoceros horn, Rao Jun takes the tiger's eye", the ancients thought that rhinoceros horn and tiger's eye have the effect of ward off evil spirits, so eat more or take it. The author quoted five documentary evidences from Bao Puzi to Tai Ping Guang Ji in the previous sentence, and added 1 1 in the latter sentence!
Fifthly, the innovation of China ancient books arrangement method. This book consists of two parts: Hanshan Shi Hua and Biography of Poems. There are 3 Hanshan poems13, 2 lost poems 12, 57 poetry collections and 6 lost poems. Collating, based on four series of Jing-Song engraving, collates Japanese rare books such as Miyagi, Zhong Zheng, Koryo and Siku, as well as other handed down versions, ancient notes, Zen quotations and writings before the Song Dynasty. It can be called the most complete and reliable final version of Hanshan poetry at home and abroad.
In fact, the greatest contribution of this book lies not in the conciseness and accuracy of the collating text, but in the fact that the author has always been based on the broad vision of cultural history in the rich and meticulous collating process. Generally speaking, proofreading in the traditional sense only distinguishes and restores words from the perspective of proofreading, and explains words from the perspective of linguistics. In addition to explaining words, inventing allusions, and expounding the ideological content and artistic connotation of the original work, the proofreading notes of this book always highlight the background of Hanshan poetry and reveal the cultural atmosphere behind Hanshan poetry and its inheritance and evolution from several aspects. Therefore, this book is not only the research result of Hanshan's poems, but also a treasure house for understanding China's ancient society, especially the medieval culture. This is a high-level collation, which is an innovation in the collation methods of ancient books in China. In fact, this feature runs through all Professor Xiang Chu's works. For example, in Hanshan's 096th poem, "If you get the Tao, you get a few mud pills", which can sometimes be interpreted as mud pills, but here, it should be the language of Taoism, meaning to become immortal. Taoist "mud pill" originally refers to the upper abdomen, and Buddhism also has the word "mud pill", which is a different translation of nirvana; Buddhism regards it as the ultimate realm of practice, so Taoism also regards "clay pill" as the highest realm of practice in this religion, that is, becoming immortal and ascending to heaven. As for other Hanshan poetry books, some write "anti-happiness". Gai thought that Niwan in Hanshan's poems meant nirvana, so he changed the book to Nihuan, one of the different translations of nirvana. (Page 259-26 1)
In a word, the detailed proofreading of Hanshan, a vernacular poet in Tang Dynasty, and Hanshan Poetics, which contains all his poems, are the products of the combination of traditional research methods and modern academic thoughts. This book gives full play to the author's deep roots in Chinese studies, good at collating and textual research, familiar with Buddhism and other four classics and good at comprehensive research. Based on textual research, it expresses many unique secrets of the author. As an academic model, the book has been recognized by academic circles at home and abroad. Its appearance not only fills a big gap in domestic academic circles, but also catches up with and exceeds the foreign research level. Together with the author's comments on Wang Fanzhi's poems and other popular literature research achievements, it changed the situation that popular literature was neglected in the field of China literature research and opened a new page in the study of popular culture in China.