By Stephen R. Bokenkamp
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Tu Fu noticeably altered poetry as he discovered it within the excessive T’ang interval. as well as making formal thoughts in language and constitution, he prolonged the diversity of appropriate material to incorporate all facets of private and non-private event, hence turning into within the phrases of translator David Hinton, “the first whole poetic sensibility in chinese language literature.
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Extra resources for Ancestors and Anxiety: Daoism and the Birth of Rebirth in China (Philip E. Lilienthal Books)
Knowing the poetic depth of the verse that prompted Sengdu’s, however, we recognize his misprision of the tradition. He returns to Yang Tiaohua a tessera, rubbed bare of content, bearing only vague traces of recognizable images, and creatively reinscribed. Note that while Yang Tiaohua’s poem begins with an invocation of the classical trinity formed by heaven, earth, and humans, Sengdu opens with cycles of time and fate. There is no transition to, and no classical precedent that I can discover for, the boulders and mustard seeds that appear in his second couplet.
Originally, Jie had beautiful hair, but after five nights it was all gone. 4b; and (3) Xu Song Jiankang shilu, ed. Zhang Chenshi (Beijing: Zhonghua, 1986), 188–89, citing the now lost Sanshi guo chunqiu 三十國春秋). All of the latter sources cite the tale for specific reasons and delete parts of it that are not pertinent to their arguments. The encyclopedia Taiping yulan, for instance, cites the Su Shao story under “spirits and ghosts” (883), “funeral processions” (554), and “hair” (373), citing in these chapters only the parts of the story that fit the category.
Good opportunities pass away incessantly, Thus we sigh by the riverside. 58 Cloth garments can warm the body, Why discuss decorating it with crepes or gauzes? Though this age might be said to be joyous, What of later lives? Transgression and merit originate in the self. Need one add that one pities others? Sengdu’s will was firmer then stone—it could not be moved. Tiaohua was enlightened by his response and also came to have a deep trust in the dharma. Thereafter, Sengdu devoted himself steadfastly to the Way of the Buddha and studied many scriptures.
Ancestors and Anxiety: Daoism and the Birth of Rebirth in China (Philip E. Lilienthal Books) by Stephen R. Bokenkamp