仁心·善感·静观-----论做诗人的三条件

作者：钱志富

时间：2005-11-23 周三, 下午11:01

仁心•善感•静观

——论做诗人的三条件

•钱志富•

王国维在《人间词话》里说：“古今之成大事业、大学问者，必经过三种之境界”，即“昨夜西风凋碧树。独上高楼，望尽天涯路。”此第一境也；“衣裳带渐宽终不悔，为伊消得人憔悴”，此第二境也；“众里寻他千百度，回头蓦见，那人却在灯火阑珊处”，此第三境也。在我看来，这所谓成大事业、大学问者也包括诗人、文学家在内。不过需要对王国维的境界说提出补充的是本文提出的三条件说。在此愿申其详：

在我看来，要成为一名诗人，须圆满三大条件：一为仁心，二为善感（或曰仁心善感），三为静观（或曰仁心静观）。

所谓仁心，即仁者爱人之心。李渔曾说，从文者为笔政，关心的是众人之事。又有人说，诗人当为时代之良知，当有真心，诚心与爱心，有了爱就有了一切。

须知，诗人之仁心，与普通人或俗众所谓的善心还不完全一样。普通之人，虽然“人之初，性本善”，其天性是善良的，然而，俗人之所以俗，还因为他们常存趋福避祸之心，而从事笔政的诗人则不一样，往往为了正义和真理以及国家人民之事业不惜牺牲一己之私欲私利，甚至生命，他们不但不会趋福避祸，关键时刻还会为了某种气节和精神趋祸避福，就象既是诗人而又有事功的林则徐所说的，“苟利国家生死以，岂因祸福避趋之”。真诗人自有真气节，真精神，真风骨！

自然，有仁心的笔政者大约主要建树还在于“立言”，然而他们在关键时刻，还真的跳出来，杀身成仁，舍生取义，以实际的战斗和牺牲来使仁心圆满。中外古今都有这样的显例，想想英诗人拜伦，中国古代诗人屈原等的献身，我们就会明白真诗人是什么样的有气节的斗士，这样的诗人的死正是一首最为伟大的诗，足以“感天地，泣鬼神，移风俗，厚人伦”。所以，司马迁在他的《史记》中说《诗三百篇》的作者大抵是圣贤发愤，而这些作品正是对人类进行“思无邪”教育的好材料，难怪孔子要将其列为六经之首。中华民族之所以有温柔敦厚的德性，含蓄蕴藉之人品，而且历万世而不衰，我们这个民族之所以优秀于别的嗜血成性的民族，与这种从孩童抓起的诗教有关，这是我们民族文化教育最为伟大的传统，我们应该好好珍惜并使之得以发扬。

所谓善感（或曰仁心善感），是指有仁心的诗人要有一种特别的敏感，不论是对宇宙自然也好，社会人生也好，要有一种超乎常人的敏感。为什么是仁心善感呢？因为心地善良的人才最为敏感，所谓诗人的气质，也就是多愁善感，也就是非愁而病，所谓人生“百年三万六千日，不在愁中即病中”，正是诗人的写照，这样的诗人常处于一种忧患之中，“先天下之忧而忧，后天下之乐而乐”。诗人常常能见微知著，尤其对社会人生，历史现实以及意识形态的潜在方向有一种天生的敏感，见于笔下的常常如先知的一样，带有预见的本能，所以又有人说，诗人是预言家，而雪莱还称诗人为不被世俗承认的“立法者”。

陆机的《文赋》是这样来描述诗人的那种特殊的敏感的，他说诗人“遵四时以叹逝，瞻万物而思纷。悲落叶于劲秋，喜柔条于芳春。心懔懔以怀霜，志眇眇而临云”，而刘勰则说，“登山则情满于山，临海则意溢于海”，可见只有那种敏于感物而动的人，才可能成为诗人。诗人作诗往往也就是在这样的过程中进行的，即刘勰所说的“气之动物，物之感人，吟咏情性，形诸舞咏。”诗人的美妙的诗篇必须有诗人对于宇宙人生的丰富的感觉和感受以及感情，否则诗无从产生。

当然光有感还不行，还得有思，即受物感而动的诗思，这种受物感而动的诗思就是想象，刘勰称之为“神思”。当然这种神思还是离不开物，所以刘勰还说：“故思理为妙，神与物游。神居胸臆，而志气统其关键；物沿耳目，而辞令管其枢机。”至于神与物游过程中生发的诗歌思维的状况，唐代著名诗人王昌龄则有如下阐述，不妨一读：“诗思有三：搜求于象，心入于境，神会于物，因心而得，曰取思。久用精思，未契意象，力疲智竭，放安神思，心偶照镜，率然而生，曰生思。寻味前言，吟讽古制，感而生思，曰感思。”（见《唐音癸签》卷二。古典文学出版社，一九五七年第一版第六页。）这里所说的诗思产生的三种过程无一不与物感有较为紧密的关系。

仁心善感还有一层意思，就是拥有仁心的诗人要善于鉴别社会人生和宇宙万汇中存在的假丑恶与真善美现象，因而要能美其真美者，丑真真丑者，所谓爱憎分明，眼里揉不进沙子就是这个意思。美刺的传统发韧于远古的《诗经》时代，历数千年而不衰，中间不知产生了多少代敢美敢刺的大诗人象屈原、杜甫，象陆游、白居易等等。中国新诗的近百年传统中美刺的精神也在一定程度上得到了继承和发扬，取得了一定的成绩，尤其近年来，讽刺鞭挞社会丑恶现象的讽刺诗以及当代民谣更是在民众中产生了广泛影响，是值得高兴的事。

所谓静观（或曰仁心静观），是指善感的仁心宜静不宜动，这是指诗人的艺术良知而言的。当然，静观的意思并不指让诗人躲在某一幽静的角落来观，那样的静观必然是境界狭窄的静观，真正的静观首先意味着站在一定的高度来对事物进行观照，象太阳神一样，在我们这个宇宙之中，只有太阳能普照世界。西方人推崇阿波罗（Appolo）精神，正是取的他那种能普照一切的角度。因而如果说善感的精神是酒神的精神（迪沃尼索斯[Dioneseus]的精神），那么静观则是日神精神，是一种富于理性高度的普照精神。除此之外，静观是指一种艺术的境界，诗当温柔敦厚，含蓄蕴藉，而不当浮躁凌厉，飞扬跋扈。诗人面对宇宙万物，社会现实，人生百相，当有真见识，真经验，所谓真理，真相，皆从静处得。所谓“圆照之象，务先博观”，都是强调一个静字。又所谓文武之道一张一弛。诗是文而不是武，当静不当动。

对于诗来说，当有和谐的音节、优美的意境、浑朴的意象，这些审美的，艺术的质素，讲求一个定力，也是宜静不宜动。所谓诗的神韵，诗的性灵，诗的兴趣，诗的境界，皆是诗人静观的结果。所以仁心静观也是中国数千年诗歌文化的一个优良传统，可惜的是到了新诗的百年历史，除了少数的优秀诗人能达到仁心静观的境界外，多数诗人的诗是浮躁的，看来仁心静观的传统还有待恢复。当然，仁心静观这个境界要到达还不仅需要诗艺的训练，也需要在哲学上下大的工夫。中国传统文化上的道家是讲静的，而佛禅中的四禅八定，还是讲静的，所谓禅境是光明无限量的静境。中国诗歌传统在艺术至境上受到道佛二家的深远影响，所以尤其讲究这种似道似佛的静观的境界，而诗论家论诗也说“学诗如参禅”，“禅道在妙悟，诗道亦在妙悟”，这正是对至大无边的艺术境界的推崇。

由上可知，做为诗人的这三大条件正是诗人必备的条件，如果这三大条件具备而圆满，我想是可以成为一个优秀的诗人的，因为这样的诗人是有甚深文化根抵的诗人，因为仁心善感正是儒家文化的根本，而仁心静观正是佛道文化的根本。而善感体现出来的迪沃尼索斯精神以及静观体现出来的阿波罗精神还带有西方文化精神的表征。如果诗人正巧丧失或缺乏这样的条件，那么，他的诗是不足道的，而他作为一个诗人也是缺乏文化的根性的诗人，不能成为一代大师。

（通讯地址：浙江宁波大学外语学院 315211）

Benevolence, Sensibility and Meditation

----- On the Three Preconditions to Be a Poet

by Qian Zhifu, Dr. of Faculty of Foreign Languages,

Ningbo University, P.R.China

In his Human Poetry, Wang Guowei remarks on the three planes a great man or a great literator shall attain. The first one is the stanza, “cold wind deprived the greenery last night, I mount up stair to the mansion, gazing the utmost homeward journey”. The second one is in the couplet, “no complaint about getting bony as me; it is worthwhile to pay price for thee”. The third is stated in the verse, “I sought him so desperately, turning round all of sudden, and I spotted the very man in dim light incidentally”. In my view, poet and man of letters should be included as to so-mentioned three planes. In addition to the three planes suggested by Wang Guowei, I propose my three preconditions as complementation to them. The details are as follows:

In my opinion, if one aims to be a poet, he must meet three preconditions, benevolence, sensibility, and meditation.

Benevolence is of humanity. Li Yu states that man of letters is a literary servant who amuses the public. Others claims that poet should represent the good consciousness in his times and cherish a true loving heart, and once he own it, he owns the bright world.

It should be pointed out that the benevolence in poet’s mind is not identical with that of mundane people. Although folks are born to be kindhearted just as Confucius puts it, “when man are born, good nature is acquired.” Folks are termed as secular men because they are ready to seek pleasure and fortune and flee from misfortune and responsibility, in sharp contrast with poet as a literary servant. In pursuit of justice and truth and for the sake of great national interest, poets discard their own benefits and profits even sacrifice their life. They never only care selfish happiness, and they never shrink. In great danger they will do the contrary and take risk for the sake of integrity and courage. Lin Zexu, a poet and great patriot once said, “If one needs to die for his nation, he has no excuse to step back, dwelling on fortune or bad luck.”

Naturally, the major concerns of benevolent literary man are to have their works of words hand down, while in the time of great need, they do not hesitate to stand out to sacrifice for their course, so as to realize their holly benevolence with fight and martyrdom. There are so many cases in point as the death of Byron, the British poet, and, Qu Yuan,the ancient Chinese poet. We can learn that a true poet is such a courageous fighter and their death is the best manifestation of a great poet, enough to move heavens and god, to purify customs and better human interrelation. For this reason, Sima qian of the Han Dynasty comments in his works Records of the Historians, he says, “most of the poets who write the Book of 300 Songs bear great zeal and their songs are best teaching texts to educate human to be pure beings”. This is why Confucius to list the Book of 300 Songs as the top one of the Six Classic Texts. The reason why gentle and unsophiscated characteristics, reserved but rich personality last for ages and ages without any decrement, and why Chinese nation is superior to other nations is more or less benefited from the immersion of poetry education learned ever from our childhood. It is the best part of our national culture which we shall cherish and promote it.

The so-called sensibility refers to the fact that any benevolent poet should bear acute sensibility, either to the universe or to the human communities, overtaking any mortal earthlings. Why benevolent poet tends to be sensible? The answer is that they are kindhearted. The trait of poet is mainly of rich sensibility as well as non-ill psychic sickness. The description of “one live out his life span of less one hundred either in worries or sickness” is the true portrait of poet, and he is immersed in some kind of deep worries as “to worry prior to others and enjoy after others”. Poet is inclined to be farsighted when it comes to the trend of social currents, history and ideology. They have innate genius, and they write as the sages with instinctive farsighted insight. Therefore it is commented that poet is prophet, and Shelley termed poet as legislator who are not recognized by secular world.

Lu Ji describes the poet’s sensibility in his “Fu on the Literature” in this way, “to sing for the flying time with rotating seasons, to meditate wildly when he see the nature, to be sorrowful for the falling leaves, and be cheerful when spring comes, be heavily heartfelt in frost days and lofty when facing cloud. ” Liu Xie puts that “to feel the mountain when one ascends and to pour out one’s mind when he faces the sea.” It can be deduced that only the man who is sensible to the surroundings and then touched is liable to be a poet. Many poems are composed in such circumstances, which are proposed in Liu Xie’s review, “the imposing Qi and Wu (the universe is divided into two elementary parts by ancient Chinese: one is Qi, which is of intangible spirit, the other is Wu, which is of tangible matter) are sung and written in poems”. The wonderful poetry is based on the poet’s rich feelings and sensation, otherwise is groundless.

It is natural that only sensation is not enough. Meditation is necessary, and it is mental activity inspired by nature, which is termed by Liu Xie as great contemplation. Of course it cannot be detached from Wu, the tangible nature, so he remarked, “the best thinking is accompanied with Wu. If Shen, the psyche is to be brought forth, morale governs it; When Wu is presented, word of lines counts.” As to how Shen and Wu interact to inspire poetry thought, Wang Changling, one of the great poets in Tan Dynasty, explains in his remarks, which reads, “Poetry thought falls into three categories, one is acquired thought that is obtained from nature, felt in heart, and combined by Shen and Wu; another one is spontaneous thought that when one invests his strenuous mind in vain and exhausted, he got a flashing idea when he mirrors himself in retrospection; the third one is inspired thought that comes cross in his mind when one chews the thoughts and old works of others ” All of the above-mentioned thinking processes of poetry are closely related to the interaction of Wu and Shen.

But this is not enough. Benevolent poet shall have the good competence to distinguish fake and ugliness from sincerity and beautifulness in social life and surroundings. A poet can glorify what is beautiful and condemn what is ugly. He has a clear distinction of love and hatred and cannot be fooled. The tradition to eulogize and satirize dates back to the ancient time of The Book of Songs and lasts for thousands of years. Qu Yuan, Du Fu, Bai Juyi, and Lu You are the few of many poets who dare to laud and to satirize. The tradition to laud and to satirize in the late century demonstrated in the new Chinese poetry to some extent is continued and further developed and achievement is harvested. To our delight, especially in recent years, many satirical poetry and contemporary ballads to disclose and condemn the dark side of the world have cast deep influence on the mass people.

The so-called benevolent meditation refers to the kind-hearted poet should keep mute watch when it comes to his art consciousness. It dose not mean that he shall perform as an onlooker shadowing in a dark corner, and this kind of outlook has a narrow-minded view, while a true viewer is to overlook the world at a certain height, as the god of sun shines to illuminate the universe. The reason why westerners admire Apollo is His omnipresent sunshine. If Dioneseus gives poet the sense of benevolent inspiration, meditation owes to Apollo, a kind of overlooking competence that is rich of reasoning. Moreover, meditation is an intellectual mind of state. Poetry is subtle and gentle, not hasty and harsh and haughty. When poet observes the universe, social phenomenon, and the earthlings, he shall have his own knowledge and experience, and all the truth and facts are obtained from contemplation in stillness. The stillness is emphasized in the saying, “to widely observe the world first before phenomenon is drawn to a conclusion”. Relaxation and tension are considered to be of intellectual and martial importance, but poetry composition is a kind of intellectual work rather than muscular task, better done in still thinking.

Poetry shall have harmonious stanza,beautiful envision and sound image, the aesthetic art elements demand the authority of stillness rather than motion. All the rhythms, the nature of gist, the pleasure, and the moral realm are the best result created through meditation in stillness. So we can know that benevolent thinking is one of the best traditions of Chinese poetry history in thousands of years. Unfortunately, in the late hundred years, except that a few outstanding poets can practise it, most poets are in a rush. That is why the practice should be brought back. No doubt that this stage needs drills of skills as well as policy of philosophy. Taoism in Chinese culture values tranquility, and Buddhism dhyana also gives emphasis on deep mediation. This is why Buddhism world is the boundless world of tranquility. To some extent, Chinese poetry is greatly influenced by Buddhism and Taoism as to the art aspect, so poet highly values contemplation stage of somewhat Buddhism or Taoism. Poetry critics remarked, “learning to write poem is to do dhyaha” The comment, “the rules of Tao exist in sudden acquisition, so is the poetry” shows the poet bears the high esteem for the boundless art realm.

In conclusion, poet shall meet the above-mentioned three preconditions. If they are sound and well-provided, one can make himself poet; if one fails to have or happens to lack them, his poem weighs less, and he is only a poet who lacks cultural background.

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