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Su Shi is widely regarded as one of the most accomplished figures in classical Chinese literature, having produced some of the most well-known poems, lyrics, prose, and essays. Su Shi was famed as an essayist, and his prose writings lucidly contribute to the understanding of topics such as 11th-century Chinese travel literature or detailed information on the contemporary Chinese iron industry. His poetry has a long history of popularity and influence in China, Japan, and other areas in the near vicinity and is well known in the English-speaking parts of the world through the translations by Arthur Waley, among others. In terms of the arts, Su Shi has some claim to being "the pre-eminent personality of the eleventh century." Dongpo pork, a prominent dish in Hangzhou cuisine, is named in his honor.
Read more...: Life Family Work Poetry Travel record literature A memorial concerning the iron industry Technical issues of hydraulic engineering Gastronome
Life
Su Shi was born in Meishan, near Mount Emei today Sichuan province. His brother Su Zhe and his father Su Xun were both famous literati. His given name, Shi, refers to the crossbar railing at the front of a chariot; Su Xun felt that the railing was a humble, but indispensable, part of a carriage.
Su's early education was conducted under a Taoist priest at a local village school. Later his educated mother took over. Su married at the age of 17. Su and his younger brother (Zhe) had a close relationship, and in 1057, when Su was 19, he and his brother both passed the (highest-level) civil service examinations to attain the degree of jinshi, a prerequisite for high government office. His accomplishments at such a young age attracted the attention of Emperor Renzong, and also that of Ouyang Xiu, who became Su's patron thereafter. Ouyang had already been known as an admirer of Su Xun, sanctioning his literary style at court and stating that no other pleased him more. When the 1057 jinshi examinations were given, Ouyang Xiu required—without prior notice—that candidates were to write in the ancient prose style when answering questions on the Confucian classics. The Su brothers gained high honors for what were deemed impeccable answers and achieved celebrity status, especially in the case of Su Shi's exceptional performance in the subsequent 1061 decree examinations.
Beginning in 1060 and throughout the following twenty years, Su held a variety of government positions throughout China; most notably in Hangzhou, where he was responsible for constructing a pedestrian causeway across the West Lake that still bears his name: sudi (苏堤, , Su causeway). He had served as a magistrate in Mi Prefecture, which is located in modern-day Zhucheng County of Shandong province. Later, when he was governor of Xuzhou, he wrote a memorial to the throne in 1078 complaining about the troubling economic conditions and potential for armed rebellion in Liguo Industrial Prefecture, where a large part of the Chinese iron industry was located.
Su Shi was often at odds with a political faction headed by Wang Anshi. Su Shi once wrote a poem criticizing Wang Anshi's reforms, especially the government monopoly imposed on the salt industry. The dominance of the reformist faction at court allowed the New Policy Group greater ability to have Su Shi exiled for political crimes. The claim was that Su was criticizing the emperor, when in fact Su Shi's poetry was aimed at criticizing Wang's reforms. It should be said that Wang Anshi played no part in this action against Su, for he had retired from public life in 1076 and established a cordial relationship with Su Shi. Su Shi's first remote trip of exile (1080–1086) was to Huangzhou, Hubei. This post carried a nominal title, but no stipend, leaving Su in poverty. During this period, he began Buddhist meditation. With help from a friend, Su built a small residence on a parcel of land in 1081. Su Shi lived at a farm called Dongpo ('Eastern Slope'), from which he took his literary pseudonym. While banished to Hubei province, he grew fond of the area he lived in; many of the poems considered his best were written in this period. His most famous piece of calligraphy, Han Shi Tie, was also written there. In 1086, Su and all other banished statesmen were recalled to the capital due to the ascension of a new government. However, Su was banished a second time (1094–1100) to Huizhou (now in Guangdong province) and Hainan island. In 1098 the Dongpo Academy in Hainan was built on the site of the residence that he lived in whilst in exile.
Although political bickering and opposition usually split ministers of court into rivaling groups, there were moments of non-partisanship and cooperation from both sides. For example, although the prominent scientist and statesman Shen Kuo (1031–1095) was one of Wang Anshi's most trusted associates and political allies, Shen nonetheless befriended Su Shi. Su Shi was aware that it was Shen Kuo who, as regional inspector of Zhejiang, presented Su Shi's poetry to the court sometime between 1073 and 1075 with concern that it expressed abusive and hateful sentiments against the Song court. It was these poetry pieces that Li Ding and Shu Dan later utilized in order to instigate a law case against Su Shi, although until that point Su Shi did not think much of Shen Kuo's actions in bringing the poetry to light.
After a long period of political exile, Su received a pardon in 1100 and was posted to Chengdu. However, he died in Changzhou, Jiangsu province after his period of exile and while he was en route to his new assignment in the year 1101. Su Shi was 64 years old. After his death he gained even greater popularity, as people sought to collect his calligraphy, paintings depicting him, stone inscriptions marking his visit to numerous places, and built shrines in his honor. He was also depicted in artwork made posthumously, such as in Li Song's (1190–1225) painting of Su traveling in a boat, known as Su Dongpo at Red Cliff, after Su Song's poem written about a 3rd-century Chinese battle.
Family
Su Shi had three wives. His first wife was Wang Fu (王弗, 1039–1065), an astute, quiet lady from Sichuan who married him at the age of sixteen. She died 13 years later in 1065, on the second day of the fifth Chinese lunar month (Gregorian calendar June 14), after bearing him a son, Su Mai (蘇邁). Heartbroken, Su wrote a memorial for her (《亡妻王氏墓誌銘》), stating Fu was not just a virtuous wife but advised him frequently on the integrity of his acquaintances when he was an official.
Ten years after the death of his first wife, Su composed a (ci) poem after dreaming of the deceased Fu in the night at Mi Prefecture. The poem, To the tune of 'Of Jinling' (江城子), remains one of the most famous poems Su wrote.
In 1068, two years after Wang Fu's death, Su married Wang Runzhi (王閏之, 1048–93), cousin of his first wife, and 11 years his junior. Wang Runzhi spent the next 15 years accompanying Su through his ups and downs in officialdom and political exile. Su praised Runzhi for being an understanding wife who treated his three sons equally (his eldest, Su Mai(苏迈,蘇邁), was born by Fu). Once, Su was angry with his young son for not understanding his unhappiness during his political exile. Wang chided Su for his silliness, prompting Su to write the domestic poem Young Son (《小兒》).
Wang Runzhi died in 1093, at forty-six, after bearing Su two sons, Su Dai (苏迨,蘇迨) and Su Guo (苏过,蘇過). Overcame with grief, Su expressed his wish to be buried with her in her memorial (see memorial 《祭亡妻同安郡君文》). On his second wife's second birthday after her death, Su wrote another ci poem, To the tune of 'Butterflies going after Flowers' (《蝶戀花》), for her.
Su's third wife, Wang Zhaoyun (王朝雲, 1062–1095) was his handmaiden who was a former Qiantang singing artiste. Wang was only about ten (eleven sui) when she became his personal slave. After she taught, herself to read though she was formerly illiterate. Zhaoyun was probably the most famous of Su's companions. Su's friend Qin Guan wrote a poem, A Gift for Dongpo's concubine Zhaoyun (《贈東坡妾朝雲》), praising her beauty and lovely voice. Su dedicated a number of his poems to Zhaoyun, like To the Tune of 'Song of the South』《南歌子》, Verses for Zhaoyun (《朝雲詩》), To the Tune of 'The Beauty Who asks One to Stay' (《殢人嬌·贈朝雲》), To the Tune of 'The Moon at Western Stream' 《西江月》. Zhaoyun remained a faithful companion to Su after Runzhi's death, but died of illness on 13 August 1095 (紹聖三年七月五日) at Huizhou. Zhaoyun bore Su a son, Su Dun (蘇遁) on 15 November 1083, who died in his infancy. After Zhaoyun's death, Su never married again.
Being a government official in a family of officials, Su was often separated from his loved ones depending on his posting. In 1078, he was serving as prefect of Suzhou. His beloved younger brother was able to join him for the mid-autumn festival, which inspired the poem "Mid-Autumn Moon" reflecting on the preciousness of time with family. It was written to be sung to the tune of "Yang Pass."
:As evening clouds withdraw a clear cool air floods in
:the jade wheel passes silently across the Silver River
:this life this night has rarely been kind
:where will we see this moon next year
:(translation by Red Pine)
Su Shi had three adult sons, the eldest son being Su Mai (蘇邁), who would also become a government official by 1084. Su Dai (蘇迨) and Su Guo (蘇過) are his other sons. When Su Shi died in 1101, his younger brother Su Zhe (蘇轍) buried him alongside second wife Wang Runzhi according to his wishes.
Work
Poetry
Around 2,700 of Su Song's poems have survived, along with 800 written letters. Su Dongpo excelled in the shi, ci and fu forms of poetry, as well as prose, calligraphy and painting. Some of his notable works include the First and Second Chibifu ( The Red Cliffs, written during his first exile), Nian Nu Jiao: Chibi Huai Gu ( Remembering Chibi, to the tune of Nian Nu Jiao) and Shui diao ge tou ( Remembering Su Zhe on the Mid-Autumn Festival, ). The two former poems were inspired by the Battle of Chibi, a naval battle of the Three Kingdoms era that occurred in the year 208. The bulk of his poems are in the shi style, but his poetic fame rests largely on his 350 ci style poems. Su Shi also founded the haofang school, which cultivated an attitude of heroic abandon. In both his written works and his visual art, he combined spontaneity, objectivity and vivid descriptions of natural phenomena. Su Shi wrote essays as well, many of which are on politics and governance, including his Liuhoulun. His popular politically charged poetry was often the reason for the wrath of Wang Anshi's supporters towards him, culminating with the Crow Terrace Poetry Trial of 1079. He also wrote poems on Buddhist topics, including a poem later extensively commented on by Eihei Dōgen, the founder of the Japanese Sōtō school of Zen, in a chapter of his work Shōbōgenzō entitled The Sounds of Valley Streams, the Forms of Mountains.
Travel record literature
Su Shi also wrote of his travel experiences in 'daytrip essays', which belonged in part to the popular Song era literary category of 'travel record literature' (youji wenxue) that employed the use of narrative, diary, and prose styles of writing. Although other works in Chinese travel literature contained a wealth of cultural, geographical, topographical, and technical information, the central purpose of the daytrip essay was to use a setting and event in order to convey a philosophical or moral argument, which often employed persuasive writing. For example, Su Shi's daytrip essay known as Record of Stone Bell Mountain investigates and then judges whether or not ancient texts on 'stone bells' were factually accurate.
A memorial concerning the iron industry
While acting as Governor of Xuzhou, Su Shi in 1078 AD wrote a memorial to the imperial court about problems faced in the Liguo Industrial Prefecture which was under his watch and administration. In an interesting and revealing passage about the Chinese iron industry during the latter half of the 11th century, Su Shi wrote about the enormous size of the workforce employed in the iron industry, competing provinces that had rival iron manufacturers seeking favor from the central government, as well as the danger of rising local strongmen who had the capability of raiding the industry and threatening the government with effectively armed rebellion. It also becomes clear in reading the text that prefectural government officials in Su's time often had to negotiate with the central government in order to meet the demands of local conditions.
Technical issues of hydraulic engineering
During the ancient Han Dynasty (202 BC – 220 AD) of China, the sluice gate and canal lock of the flash lock had been known. By the 10th century the latter design was improved upon in China with the invention of the canal pound lock, allowing different adjusted levels of water along separated and gated segments of a canal. This innovation allowed for larger transport barges to pass safely without danger of wrecking upon the embankments, and was an innovation praised by those such as Shen Kuo (1031–1095). Shen also wrote in his Dream Pool Essays of the year 1088 that, if properly used, sluice gates positioned along irrigation canals were most effective in depositing silt for fertilization. Writing earlier in his Dongpo Zhilin of 1060, Su Shi came to a different conclusion, writing that the Chinese of a few centuries past had perfected this method and noted that it was ineffective in use by his own time.
Although Su Shi made no note of it in his writing, the root of this problem was merely the needs of agriculture and transportation conflicting with one another.
Gastronome
Su is called one of the four classical gastronomes. The other three are Ni Zan (1301–74), Xu Wei (1521–93), and Yuan Mei (1716–97). There is a legend, for which there is no evidence, that by accident he invented Dongpo pork, a famous dish in later centuries. Lin Hsiang Ju and Lin Tsuifeng in their scholarly Chinese Gastronomy give a recipe, "The Fragrance of Pork: Tungpo Pork", and remark that the "square of fat is named after Su Dongpo, the poet, for unknown reasons. Perhaps it is just because he would have liked it." A story runs that once Su Dongpo decided to make stewed pork. Then an old friend visited him in the middle of the cooking and challenged him to a game of Chinese chess. Su had totally forgotten the stew, which in the meantime had now become extremely thick-cooked, until its very fragrant smell reminded him of it.
Su, to explain his vegetarian inclinations, said that he never had been comfortable with killing animals for his dinner table, but had a craving for certain foods, such as clams, so he could not desist. When he was imprisoned his views changed: "Since my imprisonment I have not killed a single thing... having experienced such worry and danger myself, when I felt just like a fowl waiting in the kitchen, I can no longer bear to cause any living creature to suffer immeasurable fright and pain simply to please my palate."
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其散文、詩、詞、賦均有成就,且善書法和繪畫,是文學藝術史上的通才,也是公認韻文散文造詣皆比較傑出的大家。蘇軾的散文為唐宋四家(韓柳歐蘇)之末,與唐代的古文運動發起者韓愈並稱為「韓潮蘇海」,也與歐陽修並稱「歐蘇」;更與父親蘇洵、弟蘇轍合稱「三蘇」,父子三人,同列唐宋八大家。蘇軾之詩與黃庭堅並稱「蘇黃」,又與陸游並稱「蘇陸」;其詞「以詩入詞」,首開詞壇「豪放」一派,振作了晚唐、五代以來綺靡的西崑體餘風。後世與南宋辛棄疾並稱「蘇辛」,惟蘇軾故作豪放,其實清朗;其賦亦頗有名氣,最知名者為貶謫期間借題發揮寫的前後《赤壁賦》。宋代每逢科考常出現其文命題之考試,故當時學者曰:「蘇文熟,喫羊肉、蘇文生,嚼菜羹」。藝術方面,書法名列「蘇、黃、米、蔡」北宋四大書法家(宋四家)之首;其畫則開創了湖州畫派;並在題畫文學史上佔有舉足輕重的地位。
在王安石變法期間,蘇軾雖贊同政治應該改革,但反對操之過急的政策及王安石任用的後任呂惠卿,因此招來新黨爪牙李定橫加陷害;後來又因蘇軾反對「盡廢新法」,受到司馬光為首的舊黨斥退,終生當不了宰相。由於蘇軾在新舊黨爭中兩邊不討好導致仕途失意,被侍妾王朝雲戲稱為「一肚皮不合時宜」。在元祐更化中一度官至尚書;紹聖年間因新黨的章惇為相,又加貶謫至儋州(海南島);徽宗即位,遇赦北歸時病卒於常州。墓在河南郟縣。
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生平
家世
祖父蘇序,表字仲先。祖母史氏。父蘇洵,母程氏。宋仁宗景祐三年(1037年)十二月十九日乙卯時,蘇軾生於眉州眉山(今四川省眉山市)。其父親將他命名「軾」,意為車前的扶手,取其默默無聞卻扶危救困,不可或缺之意。蘇軾有一個弟弟蘇轍,小他兩歲(1039年出生),兩兄弟從小到大一起讀書遊玩,後來也同一年中進士。
蘇軾年幼時父親出遊在外,母親將其養大,並教他讀書,曾令其以范滂為榜樣。蘇軾生性放達,好交友。和其父蘇洵、其弟蘇轍並稱「三蘇」。
蘇洵修編族譜,自稱是初唐相國蘇味道後裔。然而蘇洵自己也承認蘇味道的後人與自己的高祖之間世系不可考証,蘇洵的高祖才是信史的上限。蘇洵的尋根方法,在當時就有人不以為然。柳立言認為蘇洵修撰族譜編寫世系,將三百多年前的唐代宰相蘇味道當做自己家族的始遷祖,是看中蘇味道的知名度,蘇洵編訂族譜的目的是不問親疏,團結蘇姓人士,爭取共享政治和社會資源,以虛構始祖來聯宗。
履歷
慶曆二年(1042年),蘇軾入小學,拜道士張易簡為師,當時居住在眉州一處叫紗縠行的地方。三年,蘇軾入鄉校,以韓琦、范仲淹、富弼、歐陽修為榜樣、楷模。五年,父親蘇洵因公在外,他的教育都由母親程夫人負責。至和元年(1056年),娶妻王氏,為青神人王方之女。二年,前往成都遊覽,拜訪了張安道。
嘉佑二年(1057年),蘇軾才20歲,與弟弟蘇轍一同進京參加會考,蘇軾中進士第二名。當時蘇軾以一篇《刑賞忠厚之至論》的論文得到考官梅堯臣的青睞,且由此將該文推薦給主試官歐陽修,而歐陽修亦十分讚賞,原本欲拔擢為第一,但又怕該文為自己的門生曾鞏所作,為了避嫌而列為第二,結果試卷拆封後才發現該文為蘇軾所作。到了禮部複試時,蘇軾再以《春秋》對義取為第一,中乙科。同年四月,蘇軾母親程氏去世,他不得不按禮法丁憂回鄉。
嘉佑四年(1059年),完成服喪後的蘇軾跟隨父親蘇洵與弟弟蘇轍一起沿著長江下溯,前往荊楚之地。有《南行集》。五年,授河南府福昌縣主簿,但蘇軾並未就任。嘉佑六年(1061年),參加制科考試,位列賢良方正、能直言極諫者第三等。當時韓琦說:「今歲制科,唯蘇軾、蘇轍最有聲望。」授大理評事,除簽書鳳翔判官。十一月十九日,與蘇轍在鄭州西門外告別,當年十二月到任。當時鳳翔府主政者陳希亮,與蘇軾個人關係極差,兩人互相看不起。不過,蘇軾後來在密州與希亮子陳慥相得甚歡。治平二年(1065年),罷任鳳翔簽判,還朝直史館。
治平三年(1066年),父蘇洵過世,蘇軾回蜀守喪,英宗憐之,同意以官船載運蘇軾一家。
熙寧二年(1069年),服闋(守喪完畢)任判官誥院兼祠部員外郎,反對王安石變法中對科舉制度的改動,王安石於是屢次在神宗面前詆毀蘇軾,司馬光、范鎮舉薦蘇軾作諫官,王安石力反之,神宗想讓蘇軾寫起居注,王安石向神宗進言,說蘇軾在回家守喪時,乘機販運蘇木(一種染料),最後神宗放棄這個任命。三年,因為蘇軾一直反對王安石,王安石門下的御史謝景溫又誣陷蘇軾販賣私鹽,范鎮極辯蘇軾販鹽之誣,並願意退休負責。
熙寧三年(1070年),蘇軾擔任當年度的科舉主考官,蘇軾本欲擬上官均為第一名(狀元),因發現上官均的策論有詆毀王安石變法的情況,便改上官均為第二名。
熙寧四年(1071年)蘇軾遷太常博士攝開封推官,因不堪新黨的迫害,求外職,神宗本欲予以知州,但王安石只願予之潁州通判,神宗最後折中,讓蘇軾擔任比較好的杭州通判。先是熙寧三年,王安石的姻親謝景溫彈劾蘇軾居喪往返途中順道做買賣生意,但查無實證。滯留京城至熙寧四年夏末,神宗批示「改通判杭州」,遂經由陳州赴杭,十一月到任。神宗當時對司馬光說:「蘇軾非佳士,卿誤識之。」司馬光則不以為然,為蘇軾做了辯解,而蘇軾本人則迫于壓力,並沒有對此處置發表任何意見。初到杭州時,前任刺史沈立尚未卸任,于是蘇軾便受命監考,得閒二十餘日,其間亦多有唱酬。熙寧五年,陳堯佐之子陳襄接任杭州刺史。蘇軾被派往湖州勘察堤壩情況,期間與湖州太守孫莘老相遇並作詩。
熙寧六年(1073年)正月二十七日及八月,兩度遊覽雲泉山風水洞,作詩並留下題名,題名今存。冬,蘇軾沿運河往返於常州、潤州、蘇州、秀州之間,賑濟災民。官職不變。至熙寧七年夏回到杭州。過了幾個月接到詔命前往密州,九月二十日告別杭州道友,十月啟程。熙寧八年除夕,蘇軾在潤州度過。熙寧十年受命知河中府,後改知徐州。二月與其弟蘇轍會面,四月二十一日,到徐州。是年七月七日,黃河決口,水困徐州,蘇軾參加救災。元豐元年,改築徐州外小城,立東門黃樓。蘇軾作《黃樓賦》。
元豐二年(1079年)三月,移知湖州。四月二十九日,到湖州任。七月,監察御史何正臣、舒亶、諫議大夫李定、國子博士李宜之等上疏彈劾蘇軾,說他謗訕朝政、愚弄朝廷、妄尊自大云云。二十八日,朝廷派遣中使皇甫遵至湖州將蘇軾逮捕。八月十八日,下獄。十一月三十日結案。此次蘇軾因烏臺詩案入獄,幾死,因為寫文章向朝廷訣別,太皇太后曹氏、王安禮等人出面力挽,神宗動心,蘇軾終免一死,貶謫為「檢校尚書、水部員外郎、黃州團練副使,本州安置,不得簽書公事」,由御史台專人押送前往。蘇轍也因為其兄求情而遭貶為監筠州鹽酒務。司馬光、黃庭堅、乃至王安石之弟王安上皆罰銅二十斤。蘇軾在黃州「深自閉塞,扁舟革履,放浪山水之間,與漁樵雜處」,與張懷民交遊,也結交禪門人士,當時佛印擔任廬山歸宗寺住持,與蘇軾時有往來。有〈戲答佛印偈〉曰:「百千燈作一燈光,儘是恆沙妙法王,是故東坡不敢借,借君四大作禪床。」
元豐四年,朋友馬正卿為蘇軾請到了黃州營地以東一塊地,蘇軾躬耕其中,命名為「東坡」,複于元豐五年營造雪堂,自號東坡居士。十月,過黃泥阪,遊覽赤壁,作《赤壁後賦》。元豐七年離開黃州,將雪堂留給當地人潘邠老,赴任汝州團練。途經江州,游廬山,作詩有《題西林壁》等。經過筠州,留蘇轍處十日。經金陵,于泗州度過除夕,因沒有繼續旅行的盤纏而上書請求允許在常州宜興縣居住,獲得允許。八月十七日,得命知登州,到任才五天,蘇軾又被召為禮部郎官,上京後半月,除起居舍人,入侍延和殿。
元祐元年(1086年),宋哲宗即位,高太皇太后垂簾聽政,任禮部郎中、中書舍人。遷翰林學士、知制誥。時蘇軾無意間在祭奠司馬光的場合開程頤玩笑,指他迂腐,一開始不以為意,後被言官朱光庭抓住把柄,說他辱罵司馬光、程頤,連章彈劾,傅堯俞、王岩叟、孫升等也旋即加入彈劾蘇軾的行列,但朝廷最終沒有給與處分,且內批說:「不須彈奏」。元祐二年,除翰林侍讀。蘇軾與程頤的關係進一步惡化,兩人黨徒互相攻訐。十一月,拜戶部侍郎。三年,蘇軾以翰林學士知貢舉,負責取士。蘇軾改革了宋代取士的特奏名制度,當時但凡是禮部特別上奏的都濫賜出身,蘇軾和孔文仲以為不可,遂上《論特奏名人恩澤太濫劄子》。此後朝廷接納其建議,設置了特奏名進士、諸科取士的限額及品階。元祐四年(1089年)蘇軾出知杭州,與執政恩例(同副相待遇)。到杭州之日,上表云:「江山故國,所至如歸,父老遺民,與臣相問。」元祐五年(1090),蘇軾聽取錢塘縣尉許敦仁的建議開拓西湖,取淤泥作堤壩,在其上築橋,是為蘇堤。五月,拜御史中丞。元祐六年三月九日,罷杭州,召還朝,除翰林承旨,入侍邇英殿。八月,以龍圖閣學士知潁州。此次還朝後出知潁州,其實是由于賈易彈劾蘇軾,即蜀洛黨爭之事。蘇軾曾說:「賈易為程頤之死黨,怨臣兄弟最深,志在必報」。宰相呂大防、劉摯和高太后都覺得賈易言過其實,「排擊人太深,須與責降」。為了平息黨爭,高太后採用呂大防的建議,將蘇軾與賈易都外放為地方官。元祐七年正月二十八日,移知揚州。九月召還朝,以兵部尚書兼翰林侍讀學士,至十一月,又除端明殿學士兼侍讀。元祐八年,言官黃慶基、董敦逸彈劾蘇軾。八九月間,蘇軾出知定州。
紹聖元年(1094年),章惇、安燾執政,蘇軾遭來之邵彈劾,遂被哲宗貶謫至惠州,十月三日,到貶所,住在僧舍中。二年三月,遷居合江亭。三年,惠州修新橋,蘇軾典賣了自己的腰帶以資助建設。四年(1097年),二月十四日,營建白鶴峰新居。五月責授瓊州別駕、昌化軍安置。至四月十七日,蘇軾接到命令,遂貶儋州。當時蘇轍也被貶謫至雷州,兩兄弟恰好相遇于藤州,便同行前往雷州半島。六月十一日,蘇軾告別弟弟,出航渡海。七月十三日,到儋州。初到時無地可住,蘇軾就在官舍暫住。不久,當地人為他建了三間房屋,蘇軾將其命名為桄榔庵。
元符元年,蘇軾在儋州,游天慶觀。吳子野來訪。蔡京派遣呂升卿、董必等去嶺南謀害蘇軾兄弟,曾布向皇帝進言不可,救兩人免于大難。二年,瓊州進士姜君弼、唐佐來到蘇軾處學習。三年(1100年),徙貶所于廉州,隨即又任舒州節度副使、永州居住。過廣州、清遠,到英州時,賜提舉成都府玉局觀,任便居住在外軍州(即隨意選擇偏遠州郡居住)。宋徽宗即位,向太后垂簾聽政,下詔讓蘇軾北還。
建中靖國元年(1101年),行經南安軍。正月到虔州,五月到真州。夏天因冷飲過度,下痢不止,又誤服黃芪,結果病情惡化,「齒間出血如蚯蚓者無數」,七月二十八日于常州孫氏館病卒,享年六十四歲。由弟蘇轍歸葬於郟縣小峨眉山(汝州郟城縣釣台鄉上瑞里)。南宋宋孝宗追贈謚號「文忠」。
蘇軾疲於應付新舊黨爭,遇事「如食內有蠅,吐之乃已」,蘇軾既反對王安石比較急進的改革措施,也不同意舊黨司馬光盡廢新法,所以雖然新黨一直稱蘇軾為舊黨,但其實他在新舊兩黨之間均受排斥,仕途坎坷,時常遠貶外方,不過他在各地居官清正,為民興利除弊,政績頗善,口碑甚佳,杭州西湖的蘇堤就是實証。
性格
好美食,創造許多飲食精品,好品茗,亦雅好遊山林,黃庭堅稱他「真神仙中人」。
風格
其文汪洋恣肆,明白暢達,曾自謂:「大略如行雲流水,初無定質,但行於所當行,常止於所不可不止,雖嬉笑怒罵之辭,皆可書而誦之。」其詩清新豪健,善用誇張比喻。其體渾涵光芒,雄視百代,有文章以來,蓋亦鮮矣。一時文人如黃庭堅、晁補之、秦觀、張耒、陳師道,舉世未之識,軾待之如朋儔,未嘗以師資自予也。
黃州詞,是蘇詞的奇觀;黃州文,則是蘇文的高峰;《赤壁賦》是其高峰之巔。黃庭堅曾批評蘇軾說:「東坡文章妙天下,其短處在好罵,慎勿襲其軌也」。陳岩肖說:「坡為人慷慨疾惡,亦時見于詩,有古人規諷體」。陳師道說:「蘇詩始學劉禹錫,故多怨刺,學不可不慎也」。
詩風
蘇軾工詩,與黃庭堅合稱「蘇黃」。現存約二千七百多首,其詩內容廣闊,風格多樣,而以豪放為主。對後人影響最大的也是抒發人生感慨和歌詠自然景物的詩篇,表現出宋詩重理趣,好議論的特徵。〈飲湖上初晴後雨〉寫西湖之美:「水光瀲灩晴方好,山色空濛雨亦奇。欲把西湖比西子,淡妝濃抹總相宜。」
元豐四年暮春三月,東坡寫下〈黃州寒食詩帖〉。此帖為兩首五言古風,詩句沉鬱蒼勁,低回長歎,極富感染力。其書法不拘小節,字形章法佈局俱佳,頗有右軍遺意,唯用筆失之草率,在書法史上影響很大,二十世紀末更被譽為〈蘭亭序〉、〈祭姪帖〉之後的「天下第三行書」。黃庭堅在此帖後題跋:「東坡此詩似李太白,猶恐太白有未到處。此書兼顏魯公、楊少師、李西台筆意,試使東坡復為之,未必及此。它日東坡或見此書,應笑我於無佛處稱尊也。」朱弁《曲洧舊聞》:「東坡文章至黃州以後,人莫能及,唯黃魯直詩時可以抗衡;晚年過海,則魯直亦瞠乎其後矣。」
白稱詩仙,古體絕倫;杜詩律聖,拓宇七言;東坡晚出,各體皆能,無題不作,比配詩神。
詞風
現存三百四十多首《念奴嬌·赤壁懷古》、《水調歌頭·明月幾時有》、《定風波》傳誦甚廣。
蘇軾擴大詞的內容,抒情寫景、說理懷古、感事等題材,無一不可入詞。蘇軾提高詞的意境,擴大和開拓詞境,提高格調,豪放詞以外,也有清曠飄逸、空靈雋永、以至纏綿嫵媚之作。
蘇軾詞風豪放(王國維曰「東坡之詞曠」),將詞「詩化」,筆力雄健,個性鮮明,展現出作者曠達、爽朗的個性,多豪情壯語,意氣昂揚,感情奔放,想像豐富奇特。
體裁和音律上,蘇軾不喜剪裁以就聲律,詞的文學生命重於音樂的生命。蘇詞作品往往有序,闡明詞的內容,或作詞的原委、時間、地點,事實分明。
相傳蘇軾官翰林學士時,曾問幕下士:「我詞何如柳七(柳永)?」幕下士答曰:「柳郎中詞只合十七八歲女郎,執紅牙板,歌『楊柳岸曉風殘月』。學士詞須關西大漢,銅琵琶、鐵綽板,唱『大江東去』。」
蘇軾的詞風被歸類在「豪放派」,所以與周邦彥的「格律派」大相逕庭。南宋時知名的詞人辛棄疾也是豪放派的詞人,後世將蘇東坡與辛棄疾並稱為「蘇辛」。
賦風
前赤壁賦,後赤壁賦,洞庭春色賦,中山松醪賦。
書風
蘇軾晚年用筆沉著,早期書法代表作為〈治平帖〉,筆觸精到,字態嫵媚。中年代表作為〈黃州寒食詩帖〉。此詩帖系元豐五年(1082年)蘇軾因為烏台詩案遭貶黃州時所寫詩兩首。詩句沉鬱蒼涼又不失曠達,書法用筆、墨色也隨著詩句語境的變化而變化,跌宕起伏,氣勢不凡而又一氣呵成,不拘小節,率意為之,二十世紀末被譽為「天下第三行書」。晚年代表作有行書〈洞庭春色賦〉、〈中山松醪賦〉等,此二賦以古雅勝,姿態百出而結構緊密,集中反映了蘇軾書法「結體短肥」的特點。其最晚的墨跡當是〈與謝民師論文帖〉(1100年)。
其代表作有〈黃州寒食詩帖〉、〈天際烏雲帖〉、〈洞庭春色賦〉、〈中山松醪賦〉、〈春帖子詞〉、〈愛酒詩〉、〈寒食詩〉、〈蜀中詩〉、〈人來得書帖〉、〈答謝民師論文帖〉、〈江上帖〉、〈李白仙詩帖〉、〈次韻秦太虛詩帖〉、〈渡海帖〉、〈祭黃幾道文卷〉、〈梅花詩帖〉、〈前赤壁賦〉、〈東武帖〉、〈北游帖〉、〈新歲展慶帖〉、〈寶月帖〉、〈令子帖〉、〈致南圭使君帖〉、〈次辯才韻詩〉、〈一夜帖〉、〈宸奎閣碑〉、〈致若虛總管尺牘〉、〈懷素自序〉等。蘇軾的書法,後人讚譽頗高。最有發言權的莫過于黃庭堅,他在《山谷集》裡說,「本朝善書者,自當推(蘇)為第一」。
畫風
能畫竹,學文同,也喜作枯木怪石。存世畫跡有〈枯木怪石圖卷〉、〈瀟湘竹石圖〉等。
著作
蘇軾現存於世的文學著作共有2700多首詩,300多首詞,以及大量散文作品。
• 〈刑賞忠厚之至論〉,嘉祐二年(1057年),應試時所寫,最早的成名文章。
• 《南行集》,嘉祐四年(1059年),與父親和弟弟合編的中的40多首詩,最早的一批詩作。
• 《蘇沈良方》,今傳是沈括在《良方》的基礎上,增益蘇軾的醫藥雜說而成。
最早的詞則寫于熙寧五年(1072年)。
詩文有《東坡七集》《東坡集》《東坡詞》等。
存世書跡有〈答謝民師論文帖〉、〈祭黃幾道文〉、〈前赤壁賦〉、〈黃州寒食詩帖〉、〈題西林壁〉、〈飲湖上初晴後雨〉等。
畫跡有〈枯木怪石圖〉、〈瀟湘竹石圖〉等。
題畫作品有〈淨因院畫記〉、〈提憩寂圖詩〉等。
因南宋皇帝宋高宗、宋孝宗等對其人其作的推崇,有宋一朝整理出版了《蘇文忠公詩合注》《蘇文忠公全集》等多部集作。《蘇文忠公全集》又稱《東坡全集》,傳世的,至今所見,可分兩大類。一類為分集編訂,號稱東坡七集本,亦標東坡全集,即東坡集四十卷,後集二十卷,奏議十五卷,內製集十卷,外製集三卷,和陶詩四卷,應詔集十卷,其出自蘇軾原本原目,後人稍加增益,為之善本,風行海內;一類為分類合編,號稱東坡大全集,《四庫提要辨証》云:「分類合編者,疑即始于居世英本,宋時所謂大全集者類用此例,」又云:「宋時所刊大全集者,乃麻沙書坊所刻。」
家庭
祖父:
• 蘇序
父親:
• 蘇洵,唐宋八大家之一,曾作〈名二子說〉說明替兒子命名的來由。
母親:
• 程夫人,眉山富豪程文應之女,程濬之妹,十八歲時嫁時年十九歲的蘇洵。婚後相夫教子、操持家務。蘇軾一生思想深受母親影響。
兄弟姐妹:
蘇洵與程氏共生有三男三女,然長子景先與三名女兒皆卒於程氏去世之前。雖然傳說的「蘇小妹三難新郎」故事中,蘇東坡有個嫁與秦觀的妹妹,但根據考證,蘇東坡筆記著作中從未曾提到有妹妹,而且秦觀在二十九歲並且已經娶妻之後,才初遇蘇東坡,蘇小妹應為虛構人物。
• 蘇景先,早卒
• 蘇氏,蘇軾長姊,早卒
• 蘇氏,蘇軾次姊,早卒
• 蘇八娘(1035年—1052年),蘇軾三姊,十六歲嫁舅父程濬之子程之才,兩年後被夫家虐待至死。清朝袁枚《隨園詩話》誤作蘇軾之妹。
• 蘇轍(1039年—1112年),蘇軾之弟,唐宋八大家之一。
妻妾:
• 王弗(1034年—1061年),蘇軾之妻,十六歲時與年方十九的蘇軾成婚,婚後二人恩愛甜蜜。結婚十一年(1050年—1061年)因病逝世,得年二十七。蘇軾四十歲時曾作《江城子·乙卯正月二十日夜記夢》悼念亡妻。
• 王閏之(1049年—1095年),蘇軾之妻,王弗的堂妹,比蘇軾小12歲,在堂姐王弗逝去三年後嫁給蘇軾,在蘇軾58歲時逝世,享年四十六。
• 王朝雲(1063年—1097年),蘇軾之妾,原為歌妓。三十八歲時的蘇軾贖十二歲的朝雲,後收為侍妾。陪伴蘇軾度過仕途不順的歲月。後卒於紹聖三年,享年三十四。
子女:
• 蘇邁,妻王弗所生。
• 蘇迨,妻王閏之所生。
• 蘇過,妻王閏之所生。
• 蘇遁,妾王朝雲所生,未滿周歲而卒。
堂妹:
• 蘇氏,蘇渙四女,嫁柳仲遠(字子文),封德化縣君,袁枚《隨園詩話》指蘇軾有一妹嫁柳氏是把她誤作蘇軾親妹。
評價
古代
• 張戒:「自漢魏以來,詩妙于子建,成于李、杜,而壞于蘇、黃。」(《歲寒堂詩話》卷上)
• 《宋史》:「蘇軾自為童子時,士有傳石介《慶曆聖德詩》至蜀中者,軾歷舉詩中所言韓、富、杜、范諸賢以問其師。師怪而語之,則曰:「正欲識是諸人耳。」蓋已有頡頏當世賢哲之意。弱冠,父子兄弟至京師,一日而聲名赫然,動于四方。既而登上第,擢詞科,入掌書命,出典方州。器識之閎偉,議論之卓犖,文章之雄雋,政事之精明,四者皆能以特立之志為之主,而以邁往之氣輔之。故意之所向,言足以達其有猷,行足以遂其有為。至于禍患之來,節義足以固其有守,皆志與氣所為也。仁宗初讀軾、轍制策,退而喜曰:「朕今日為子孫得兩宰相矣。」神宗尤愛其文,宮中讀之,膳進忘食,稱為天下奇才。二君皆有以知軾,而軾卒不得大用。一歐陽修先識之,其名遂與之齊,豈非軾之所長不可掩抑者,天下之至公也,相不相有命焉,嗚呼!軾不得相,又豈非幸歟?或謂:「軾稍自韜戢,雖不獲柄用,亦當免禍。」雖然,假令軾以是而易其所為,尚得為軾哉?」
• 宋仁宗:「吾今又為吾子孫得太平宰相兩人。」
• 劉安世說:「東坡立朝大節極可觀,才意高廣,惟己之是信。」
• 黃庭堅:「人謂東坡作此文,因難以見巧,故極工。余則以為不然。彼其老于文章,故落筆皆超逸絕塵耳。」、給蘇軾的輓聯說:「文章妙天下,忠義貫日月。」、「真神仙中人。」
• 蘇轍說蘇軾:「其于人,見善稱之,如恐不及;見不善斥之,如恐不盡;見義勇于敢為,而不顧其害。用此數困于世,然終不以為恨。」在蘇軾行跡所到之處都被民眾紀念,如黃岡、杭州、海南島等地區,都有蘇軾的祠廟。
• 晁無咎:「蘇東坡詞,人謂多不諧音律。然居士詞橫放傑出,自是曲子中縛不住者。」
• 王直方:「東坡嘗以所作小詞示無咎、文潛,曰:『何如少游?』二人皆對曰:『少游詩似小詞,先生小詞似詩。』」
• 王灼:「東坡先生以文章餘事作詩,溢而作詞曲,高處出神入天,平處尚臨鏡笑春,不顧儕輩。或曰:『長短句中詩也。』為此論者,乃是遭柳永野狐涎之毒。詩與樂府同出,豈當分異?若從柳氏家法,正自不分異耳。東坡先生非心醉于音律者,偶爾作歌,指出向上一路,新天下耳目,弄筆者始知自振。今少年妄謂東坡移詩律作長短句,十有八九不學柳耆卿則學曹元寵,雖可笑,亦毋用笑也。」
• 宋孝宗:「忠言讜論,立朝大節,一時廷臣無出其右。」
• 陸游評蘇:「世言東坡不能歌,故所作東府詞多不協。晁以道謂:紹聖初,與東坡別于汴上,東坡酒酣,自歌〈古陽關〉。則公非不能歌,但豪放不喜剪裁以就聲律耳。試取東坡諸詞歌之,曲終,覺天風海雨逼人。」、「公不以一身禍福,易其憂國之心,千載之下,生氣凜然。」
• 陳洵:「東坡獨崇氣格,箴規柳、秦,詞體之尊,自東坡始。」
• 徐度:「(柳永)詞雖極工致,然多雜以鄙語,故流俗人尤喜道之。其後歐、蘇諸公繼出,文格一變,至為歌詞,體制高雅。」
• 胡寅:「詞曲者,古樂府之末造也。文章豪放之士,鮮不寄意于此者,隨亦自掃其跡,曰謔浪遊戲而已也。唐人為之最工者。柳耆卿後出,掩眾制而盡其妙。好之者以為不可複加。及眉山蘇氏,一洗綺羅香澤之態,擺脫綢繆宛轉之度,使人登高望遠,舉首高歌,而逸懷浩氣,超然乎塵垢之外,于是花間為皂隸,而柳氏為輿台矣。」
• 王若虛:「是直以公為不及于情也。嗚呼!風韻如東坡,而謂不及于情,可乎?彼高人逸士,正當如是。其溢為小詞,而閒及于脂粉之間,所謂滑稽玩戲,聊複爾爾者也。若乃纖艷淫媟,入人骨髓,如田中行、柳耆卿輩,豈公之雅趣也哉?公雄文大手,樂府乃其遊戲,顧豈于流俗爭勝哉?蓋其天資不凡,辭氣邁往,故落筆皆絕塵耳。」
• 劉辰翁:「詞至東坡,傾蕩磊落,如詩,如文,如天地奇觀。」
• 元好問:「唐歌詞多宮體,又皆極力為之。自東坡一出,性情之外,不知有文字,真有「一洗萬古凡馬空」氣象。雖時作宮體,亦豈可以宮體概之?人有言,樂府本不難作,從東坡放筆後便難作。此殆以工拙論,非知坡者。所以然者,詩三百所載小夫賤婦幽憂無聊賴之語,時猝為外物感觸,滿心而發,肆口而成者爾。其初果欲被管弦。諧金石,經聖人手,以與六經並傳乎?小夫賤婦且然,而謂東坡翰墨遊戲,乃求與前人角勝負,誤矣。自今觀之,東坡聖處,非有意于文字之為工,不得不然之為工也。坡以來,山谷、晁無咎、陳去非、辛幼安諸公,俱以歌詞取稱,吟詠性情,留連光景,清壯頓挫,能起人妙思。亦有語意拙直,不自緣飾,因病成妍者,皆自坡發之。」
• 王士禎:「山谷云:「東坡書挾海上風濤之氣。」讀坡詞,當作如是觀,瑣瑣與柳七較錙銖,無乃為髯公所笑?」、「漢魏以來,二千餘年間,以詩名其家者眾矣。顧所號為仙才者,唯曹子建、李太白、蘇子瞻三人而已。」
• 王夫之:「揚雄、關朗、王弼、何晏、韓愈、蘇軾之徒,日猖狂于天下,而張子韶、陸子靜、王伯安竊浮屠之邪見,以亂聖學。為其徒者,弗妨以其耽酒嗜色,漁利賴寵之身,蕩閒蔑恥,而自矜妙悟焉。嗚呼,求明之害,尤烈于不明,亦至此哉!」
• 袁枚評蘇詩:「有才而無情,多趣而少韻:由於天分高,學力淺也。有起而無結,多剛而少柔:驗其知遇早晚景窮也。」
• 周濟:「人賞東坡粗豪,吾賞東坡韶秀。韶秀是東坡佳處,粗豪則病也。東坡每事俱不十分用力,古文、書、畫皆爾,詞亦爾。」
• 劉熙載:「東坡詞頗似老杜詩,以其無意不可入,無事不可言也。若其豪放之致,則時與太白為近。太白《憶秦娥》,聲情悲壯。晚唐、五代,惟趨婉麗。至東坡始能複古。後世論詞者,或轉以東坡為變調,不知晚唐、五代乃變調也。東坡《定風波》云:『尚余孤瘦雪霜姿。」《荷花媚》云:『天然地,別是風流標格。』、『雪霜姿』、『風流標格』,學坡詞者,便可從此領取。東坡詞具神仙出世之姿,方外白玉蟾諸家,惜未詣此。」
• 曾國藩:「古人稱立德、立功、立言為三不朽。立德最難,自周漢以後,罕見德傳者。立功如蕭、曹、房、杜、郭、李、韓、岳,立言如馬、班、韓、歐、李、杜、蘇、黃,古今曾有幾人?」
• 蔡嵩雲:「東坡詞,胸有萬卷,筆無點塵。其闊大處,不在能作豪放語,而在其襟懷有涵蓋一切氣象。若徒襲其外貌,何異東施效顰。東坡小令,清麗紆徐,雅人深致,另闢一境。設非胸襟高曠,焉能有此吐屬。」
• 湯鵬:「是故燕惠王有樂毅而不能用,楚懷王有屈平而不能用,項羽有范增而不能用,漢文有賈誼而不能用,唐德宗有陸贄而不能用,宋神宗有蘇軾而不能用,此左右譖愬之罪也,此乾坤憾事也。」
• 王鵬運:「北宋人詞,如潘逍遙之超逸,宋子京之華貴,歐陽文忠之騷雅,柳屯田之廣博,晏小山之疏俊,秦太虛之婉約,張子野之流麗,黃文節之雋上,賀方回之醇肆,皆可模擬得其仿佛。唯蘇文忠之清雄,夐乎軼塵絕世,令人無從步趨。蓋霄壤相懸,寧止才華而已?其性情,其學問,其襟抱,舉非恆流所能夢見。詞家蘇辛並稱,其實辛猶人境也,蘇其殆仙乎!」
• 沈曾植:「東坡以詩為詞,如雷大使之舞,雖極天下之工,要非本色。」此後山談叢語也。然考蔡絛鐵圍山叢談,稱:『上皇在位,時屬昇平。手藝之人有稱者,棋則有劉仲甫、晉士明,琴則有僧梵如、僧全雅,教坊琵琶則有劉繼安,舞有雷中慶,世皆呼之為雷大使,笛則孟水清。此數人者,視前代之技皆過之。』然則雷大使乃教坊絕技,謂非本色,將外方樂乃為本色乎?」
• 夏敬觀:「東坡詞如春花散空,不著跡象,使柳枝歌之,正如天風海濤之曲,中多幽咽怨斷之音,此其上乘也。若夫激昂排宕、不可一世之概,陳無己所謂:『如教坊雷大使之舞,雖極天下之工,要非本色。』乃其第二乘也。後之學蘇者,惟能知第二乘,未有能達上乘者,即稼軒亦然。東坡《永遇樂》詞云:『紞如三鼓,鏗然一葉,黯黯夢雲驚斷。夜茫茫,重尋無處,覺來小園行遍。』此數語,可作東坡自道聖處。」
現代
• 章太炎:「軾也使人跌逷而無主,設兩可之辯,仗無窮之辭,遁情以笑,謂道可見端,而不睹其尾,謂求學皆若解閉者,以不解解之也。」「淫文破典,軵靡者眾」。
• 王國維:「以宋詞比唐詩,則東坡似太白,歐、秦似摩詰,耆卿似樂天,方回、叔原則大曆十子之流。」
• 錢穆說:「蘇東坡詩之偉大,因他一輩子沒有在政治上得意過。他一生奔走潦倒,波瀾曲折都在詩裡見。但蘇東坡的儒學境界並不高,但在他處艱難的環境中,他的人格是偉大的,像他在黃州和後來在惠州、瓊州的一段。那個時候詩都好,可是一安逸下來,就有些不行,詩境未免有時落俗套。東坡詩之長處,在有豪情,有逸趣。其恬靜不如王摩詰,其忠懇不如杜工部。」、「他們(蘇氏兄弟)的學術因罩上一層極厚的釋老的色採,所以他們對於世務,認為並沒有一種正面的、超出一切的理想標準。他們一面對世務卻相當練達,憑他們活的聰明來隨機應付。他們亦並不信有某一種制度,定比別一種制度好些。但他們的另一面,又愛好文章辭藻,所以他們持論,往往渲染過分,一說便說到盡量處。近於古代縱橫的策士。」
• 方東樹《昭昧詹言》云:「東坡……自以真骨面目與天下相見,隨意吐屬,自然高妙。」
• 1930年代,當林語堂尚在海外飄零之時,身邊卻時時攜帶笨重的蘇軾文集,後來寫下文詞優美、膾炙人口的《蘇東坡傳》。當他在《蘇東坡傳》中提到為其作傳的理由時,說:「像蘇東坡這樣富有創造力,這樣守正不阿,這樣放任不羈,這樣令人萬分傾倒而又望塵莫及的高士,有他的作品擺在書架上,就令人覺得有了豐富的精神食糧。現在我能專心致力寫他這本傳記,自然是一大樂事,此外還需要什麼別的理由嗎?」這正切中林語堂自己的讚嘆:「蘇東坡自有其迷人魔力。」、「蘇東坡是一個無可救藥的樂天派、一個偉大的人道主義者、一個百姓的朋友、一個大文豪、大書法家、創新的畫家、造酒試驗家、一個工程師、一個憎恨清教徒主義的人、一位瑜伽修行者佛教徒、巨儒政治家、一個皇帝的秘書、酒仙、厚道的法官、一位在政治上專唱反調的人。一個月夜徘徊者、一個詩人、一個小丑。但是這還不足以道出蘇東坡的全部……蘇東坡比中國其他的詩人更具有多面性天才的豐富感、變化感和幽默感,智能優異,心靈卻像天真的小孩——這種混合等于耶穌所謂蛇的智慧加上鴿子的溫文。」
• 王水照認為蘇軾文學作品的數量之巨為北宋著名作家之冠,質量之優則為北宋「文學最高成就的傑出代表」。
• 2000年,法國《世界報》認為蘇東坡的從政生涯與他的琴棋書畫一樣,都是人類的文化瑰寶,並且在專欄「千年人物」中,評選蘇軾為唯一一位入選的中國人(共12位)。
• 2017/08/13,法國《世界報》副主編Jean-Pierre Langellier在第八屆蘇東坡文化節的演講時,盛讚蘇東坡的天才與人道精神。
注本
從宋代開始,蘇軾作品的注本不斷出現,較著名有:
• 詩注
• 查慎行的《補註東坡編年詩》。
• 馮應榴的《蘇文忠詩合注》。
• 王文誥的《蘇文忠公詩編注集成》。
• 孔凡禮點校的《蘇軾詩集》,中華書局1982年出版。
• 文注
• 南宋邱曄編注的選本《經進東坡文集事略》。
• 明末茅維的《東坡先生全集》。
• 孔凡禮點校的《蘇軾文集》,中華書局1986年出版。
• 詞注
• 近人朱祖謀的編年本《東坡樂府》。
• 今人龍榆生的《東坡樂府箋》。
軼聞
• 宋仁宗嘉佑二年,蘇軾以一篇〈刑賞忠厚之至論〉的論文得到考官梅堯臣的青睞,並推薦給主試官歐陽修。歐陽修亦十分讚賞,欲拔擢為第一,但又怕該文為自己的門生曾鞏所作,為了避嫌,列為第二。結果試卷拆封後才發現該文為蘇軾所作。到了禮部複試時,蘇軾再以〈春秋對義〉取為第一。
• 關於〈刑賞忠厚之至論〉中的內容:「皋陶曰殺之三,堯曰宥之三」,當時考官皆不知其典故,歐陽脩問蘇軾出於何典。蘇軾回答在《三國志·孔融傳》中。歐陽脩翻查後仍找不到,蘇軾答:「曹操滅袁紹,以紹子袁熙妻甄宓賜子曹丕。孔融云:『即周武王伐紂以妲己賜周公』。操驚,問出於何典,融答:『以今度之,想當然耳』。」歐陽脩聽畢恍然大悟。
• 宋哲宗元祐元年(1086年)司馬光去世,大臣們正舉行明堂祭拜大典,趕不及奠祭,儀式一完成,大臣們希望趕去弔喪,程頤卻攔住大家,說孔子「是日哭則不歌」,參加明堂典禮之後,不該又弔喪家。大家覺得這不近人情,反駁說,「哭則不歌」不代表「歌則不哭」。蘇軾嘲笑程頤說:「這是枉死市上的叔孫通制訂的禮法。」這是蘇軾、程頤兩人結怨的開始。
• 宋哲宗紹聖元年(1094年),蘇軾在被貶往惠州途中經過東莞,夜宿資福寺(今莞城中心小學),方丈僧祖堂和莞人夏侯生陪同他在當地出遊,結下緣分。蘇軾在惠州的四年間曾經乘船來往資福寺和覺華寺之間,聽說靖康海市蜃樓奇絕,往觀卻不得見。祖堂說:「此靈變也,公善文,祭之當見。」蘇軾于是作長短詩焚之,歌詠間即成樓台人馬之形,絡繹不絕,于是又作詩記念,贈予夏侯生。蘇軾還用自己至愛的犀帶換取佛腦舍利,供奉在資福寺內。元符三年(1100年)蘇軾寫下《羅漢閣記》、《舍利銘》、《老柏再生贊》等文記念此事。蘇軾捐贈的舍利在1277年元將張弘范攻陷東莞後被奪走,送至大都。後在明代重修資福寺時送回原址,至今依然保存在清代原址重建的金剛經雲石塔內。
• 有一次國家忌日,眾大臣到相國寺禱佛,程頤要求食素,蘇軾責問說:「正叔(程頤表字),你不是不喜好佛教嗎?為甚麼要喫素食?」程頤說:「禮法:守喪不可飲酒喫肉;忌日,是喪事的延續。」蘇軾唱反調:「支持劉家的人露出左臂來罷!」(用史記典故,蘇軾自比為漢朝的太尉周勃,把程頤比為呂氏亂黨,要求大家支持他。)范淳夫等人喫素食,而秦觀、黃庭堅等則喫肉。
• 蘇軾很早接觸佛教,一生與禪師交遊頗廣,在黃州時常與金山寺主持佛印禪師來往,一日蘇軾做一首詩偈「稽首天中天,毫光照大千,八風吹不動,端坐紫金蓮」呈給佛印。禪師即批「放屁」二字,囑書童攜回。東坡見後大怒,立即過江責問禪師,禪師大笑:「學士,學士,您不是『八風吹不動』了嗎,怎又一『屁』就打過了江?」「八風吹不動」可見於《佛地經論》卷五,詩僧寒山詩歌亦有此句。
• 蘇軾無論詩、詞、文、賦、字、畫,樣樣精到,常被認為乃是先人托化所致。廣州西郊石門靈隱山上有寶陀院、妙高台,院住持得雲和尚臨終時,留信說三十年後他的忌日,當有貴人來訪,可將遺書遞上。到了元符三年(1100年)十月得雲和尚三十周年忌日,蘇軾正好遊覽來到寶陀院,覺得一切都很熟悉,閱畢住持遺書,有感而發題詩「寶陀山上寶陀院,白髮東坡喜再來。前世得雲今是我,依稀尤見妙高台。」于妙高台壁上。學者衣若芬認為此「得雲和尚」說是清代研究者的誤解。
• 蘇軾,名字中的軾字,解釋為〝古代車子前面可讓人倚靠的橫木〞;而其弟弟蘇轍,名字中的轍字,解釋為〝車輛駛過後所留下的痕跡〞,其兄弟命名可見中國傳統排行順序、前後尊卑的概念。
• 蘇軾本人是個美食家,性喜酒肉,肉中尤以豬肉為最愛,按周紫芝《竹坡詩話》:「東坡性喜食豬」。還有傳說東坡肉和東坡酒相傳均為蘇軾發明。《曲洧舊聞》又記:蘇東坡與客論食次,取紙一幅以示客云:「爛蒸同州羊羔,灌以杏酪香梗,薦以蒸子鵝,吳興庖人斫松江鱠;既飽,以廬山玉簾泉,烹曾坑鬥品茶。少焉解衣仰臥,使人誦東坡先生〈赤壁前後賦〉,亦足以一笑也。」
• 蘇軾在〈與鞠持正書〉中寫下:「文登雖稍遠,百事可樂。島中出一藥,名曰:『石芝』者,香味初嚼茶,久之甚美,聞甚益人!」。文中百事可樂意指凡事皆有樂趣,成為英語pepsi cola的音譯。
美食菜餚
• 東坡肉
• 東坡肉
• 東坡肘子
• 東坡腿
• 東坡魚
• 東坡豆腐
• 東坡餅
• 東坡羹
• 東坡狗肉
• 東坡羊骨湯
• 東坡河豚
• 東坡蝦
• 東坡蟹
• 東坡筍
• 東坡田藕
參看
• 文人三才
• 小行星145588,由葉泉志發現的小行星,以「蘇東坡」命名。
影視形象
紀錄片
《蘇東坡》,該片為中國央視所拍攝紀錄片,2017入選中國優秀國產紀錄片。
注釋
參考書目
• 蘇轍《東坡先生墓誌銘》
•
研究書目
• 林語堂著,宋碧雲譯:《蘇東坡傳》(台北:遠景出版社,1979)。
• 李一冰著:《蘇東坡新傳》 (增修校訂全新版)(台北:聯經:2019)。
• 保苅佳昭:《新興與傳統——蘇軾詞論述》(上海:上海古籍出版社,2005)。
• 內山精也著,朱剛等譯:《傳媒與真相——蘇軾及其周圍士大夫的文學》(上海:上海古籍出版社,2005)。
• 柳立言:〈蘇軾乳母任採蓮墓誌銘所反映的歷史變化〉。
• 葉嘉瑩:〈論蘇軾詞〉。
• 淺見洋二:〈言論統制下的文學文本——以蘇軾詩歌創作為中心〉。
• 淺見洋二:〈蘇軾及楊萬里詩中山水的擬人化〉。
• 內山精也:〈蘇軾次韻詞考——以詩詞間所呈現的次韻之異同為中心〉。
• 東坡詞酒意象探析,作者:許育喬,2008-02-22,國立臺灣師範大學,機構典藏
• 東坡詞夢意象的研究,作者:黃惠芳,2008-07-18,國立臺灣師範大學
外部鏈接
• 蘇軾特展
• 蘇軾
• 蘇軾 @ 網路展書讀
Source | Relation | spouse-type |
---|---|---|
仇池筆記 | creator | |
易傳 | creator | |
書傳 | creator | |
東坡全集 | creator | |
東坡問答錄 | creator | |
東坡志林 | creator | |
東坡手澤 | creator | |
東坡易傳 | creator | |
東坡書傳 | creator | |
東坡詞 | creator | |
東坡集 | creator | |
格物粗談 | creator | |
漁樵閒話 | creator | |
漁樵閒話錄 | creator | |
艾子雜說 | creator | |
蘇沈良方 | creator | |
雜纂二續 | creator | |
蘇迨 | father | |
蘇過 | father | |
蘇邁 | father | |
王朝雲 | spouse-of | 妾 |
Text | Count |
---|---|
御選歷代詩餘 | 2 |
乾道臨安志 | 2 |
浙江通志 | 2 |
孫公談圃 | 1 |
臨川集 | 1 |
百川書志 | 8 |
御製詩初集 | 2 |
御定佩文齋書畫譜 | 4 |
金史 | 1 |
續資治通鑑 | 78 |
嘉泰吳興志 | 1 |
画繼 | 1 |
廣東通志 | 2 |
四朝聞見錄 | 1 |
御定淵鑑類函 | 2 |
山東通志 | 2 |
宋元學案 | 2 |
大清一統志 | 2 |
陝西通志 | 2 |
續資治通鑑長編 | 223 |
画繼 | 1 |
鐵琴銅劍樓藏書目錄 | 2 |
山堂肆考 | 2 |
江南通志 | 6 |
冷齋夜話 | 6 |
畫史會要 | 2 |
東都事略 | 3 |
四川通志 | 2 |
宋史紀事本末 | 15 |
四庫全書總目提要 | 94 |
郡齋讀書志 | 6 |
文獻通考 | 25 |
貓乘 | 1 |
武林藏書錄 | 2 |
書史會要 | 13 |
史傳三編 | 2 |
直齋書錄解題 | 8 |
御批歷代通鑑輯覽 | 2 |
苕溪漁隱叢話 | 37 |
廣西通志 | 2 |
書訣 | 2 |
蘇軾集 | 30 |
蜀中廣記 | 4 |
名賢氏族言行類稿 | 2 |
江西通志 | 2 |
五百羅漢像贊 | 1 |
陳檢討四六 | 4 |
授經圖義例 | 1 |
千頃堂書目 | 4 |
宋史 | 222 |
陶廬雜錄 | 1 |
四庫全書簡明目錄 | 12 |
弇州山人四部稿 | 2 |
氏族大全 | 2 |
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