生平

家世

祖父苏序，表字仲先。祖母史氏。父苏洵，母程氏。宋仁宗景佑三年（1037年）十二月十九日乙卯时，苏轼生于眉州眉山（今四川省眉山市）。其父亲将他命名「轼」，意为车前的扶手，取其默默无闻却扶危救困，不可或缺之意。苏轼有一个弟弟苏辙，小他两岁（1039年出生），两兄弟从小到大一起读书游玩，后来也同一年中进士。

苏轼年幼时父亲出游在外，母亲将其养大，并教他读书，曾令其以范滂为榜样。苏轼生性放达，好交友。和其父苏洵、其弟苏辙并称「三苏」。

苏洵修编族谱，自称是初唐相国苏味道后裔。然而苏洵自己也承认苏味道的后人与自己的高祖之间世系不可考证，苏洵的高祖才是信史的上限。苏洵的寻根方法，在当时就有人不以为然。柳立言认为苏洵修撰族谱编写世系，将三百多年前的唐代宰相苏味道当做自己家族的始迁祖，是看中苏味道的知名度，苏洵编订族谱的目的是不问亲疏，团结苏姓人士，争取共享政治和社会资源，以虚构始祖来联宗。

履历

庆历二年（1042年），苏轼入小学，拜道士张易简为师，当时居住在眉州一处叫纱縠行的地方。三年，苏轼入乡校，以韩琦、范仲淹、富弼、欧阳修为榜样、楷模。五年，父亲苏洵因公在外，他的教育都由母亲程夫人负责。至和元年（1056年），娶妻王氏，为青神人王方之女。二年，前往成都游览，拜访了张安道。

嘉佑二年（1057年），苏轼才20岁，与弟弟苏辙一同进京参加会考，苏轼中进士第二名。当时苏轼以一篇《刑赏忠厚之至论》的论文得到考官梅尧臣的青睐，且由此将该文推荐给主试官欧阳修，而欧阳修亦十分赞赏，原本欲拔擢为第一，但又怕该文为自己的门生曾巩所作，为了避嫌而列为第二，结果试卷拆封后才发现该文为苏轼所作。到了礼部复试时，苏轼再以《春秋》对义取为第一，中乙科。同年四月，苏轼母亲程氏去世，他不得不按礼法丁忧回乡。

嘉佑四年（1059年），完成服丧后的苏轼跟随父亲苏洵与弟弟苏辙一起沿著长江下溯，前往荆楚之地。有《南行集》。五年，授河南府福昌县主簿，但苏轼并未就任。嘉佑六年（1061年），参加制科考试，位列贤良方正、能直言极谏者第三等。当时韩琦说：「今岁制科，唯苏轼、苏辙最有声望。」授大理评事，除签书凤翔判官。十一月十九日，与苏辙在郑州西门外告别，当年十二月到任。当时凤翔府主政者陈希亮，与苏轼个人关系极差，两人互相看不起。不过，苏轼后来在密州与希亮子陈慥相得甚欢。治平二年（1065年），罢任凤翔签判，还朝直史馆。

治平三年（1066年），父苏洵过世，苏轼回蜀守丧，英宗怜之，同意以官船载运苏轼一家。

熙宁二年（1069年），服阕（守丧完毕）任判官诰院兼祠部员外郎，反对王安石变法中对科举制度的改动，王安石于是屡次在神宗面前诋毁苏轼，司马光、范镇举荐苏轼作谏官，王安石力反之，神宗想让苏轼写起居注，王安石向神宗进言，说苏轼在回家守丧时，乘机贩运苏木（一种染料），最后神宗放弃这个任命。三年，因为苏轼一直反对王安石，王安石门下的御史谢景温又诬陷苏轼贩卖私盐，范镇极辩苏轼贩盐之诬，并愿意退休负责。

熙宁三年（1070年），苏轼担任当年度的科举主考官，苏轼本欲拟上官均为第一名（状元），因发现上官均的策论有诋毁王安石变法的情况，便改上官均为第二名。

熙宁四年（1071年）苏轼迁太常博士摄开封推官，因不堪新党的迫害，求外职，神宗本欲予以知州，但王安石只愿予之颍州通判，神宗最后折中，让苏轼担任比较好的杭州通判。先是熙宁三年，王安石的姻亲谢景温弹劾苏轼居丧往返途中顺道做买卖生意，但查无实证。滞留京城至熙宁四年夏末，神宗批示「改通判杭州」，遂经由陈州赴杭，十一月到任。神宗当时对司马光说：「苏轼非佳士，卿误识之。」司马光则不以为然，为苏轼做了辩解，而苏轼本人则迫于压力，并没有对此处置发表任何意见。初到杭州时，前任刺史沈立尚未卸任，于是苏轼便受命监考，得闲二十馀日，其间亦多有唱酬。熙宁五年，陈尧佐之子陈襄接任杭州刺史。苏轼被派往湖州勘察堤坝情况，期间与湖州太守孙莘老相遇并作诗。

熙宁六年（1073年）正月二十七日及八月，两度游览云泉山风水洞，作诗并留下题名，题名今存。冬，苏轼沿运河往返于常州、润州、苏州、秀州之间，赈济灾民。官职不变。至熙宁七年夏回到杭州。过了几个月接到诏命前往密州，九月二十日告别杭州道友，十月启程。熙宁八年除夕，苏轼在润州度过。熙宁十年受命知河中府，后改知徐州。二月与其弟苏辙会面，四月二十一日，到徐州。是年七月七日，黄河决口，水困徐州，苏轼参加救灾。元丰元年，改筑徐州外小城，立东门黄楼。苏轼作《黄楼赋》。

元丰二年（1079年）三月，移知湖州。四月二十九日，到湖州任。七月，监察御史何正臣、舒亶、谏议大夫李定、国子博士李宜之等上疏弹劾苏轼，说他谤讪朝政、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将苏轼逮捕。八月十八日，下狱。十一月三十日结案。此次苏轼因乌台诗案入狱，几死，因为写文章向朝廷诀别，太皇太后曹氏、王安礼等人出面力挽，神宗动心，苏轼终免一死，贬谪为「检校尚书、水部员外郎、黄州团练副使，本州安置，不得签书公事」，由御史台专人押送前往。苏辙也因为其兄求情而遭贬为监筠州盐酒务。司马光、黄庭坚、乃至王安石之弟王安上皆罚铜二十斤。苏轼在黄州「深自闭塞，扁舟革履，放浪山水之间，与渔樵杂处」，与张怀民交游，也结交禅门人士，当时佛印担任庐山归宗寺住持，与苏轼时有往来。有〈戏答佛印偈〉曰：「百千灯作一灯光，尽是恒沙妙法王，是故东坡不敢借，借君四大作禅床。」

元丰四年，朋友马正卿为苏轼请到了黄州营地以东一块地，苏轼躬耕其中，命名为「东坡」，复于元丰五年营造雪堂，自号东坡居士。十月，过黄泥阪，游览赤壁，作《赤壁后赋》。元丰七年离开黄州，将雪堂留给当地人潘邠老，赴任汝州团练。途经江州，游庐山，作诗有《题西林壁》等。经过筠州，留苏辙处十日。经金陵，于泗州度过除夕，因没有继续旅行的盘缠而上书请求允许在常州宜兴县居住，获得允许。八月十七日，得命知登州，到任才五天，苏轼又被召为礼部郎官，上京后半月，除起居舍人，入侍延和殿。

元佑元年（1086年），宋哲宗即位，高太皇太后垂帘听政，任礼部郎中、中书舍人。迁翰林学士、知制诰。时苏轼无意间在祭奠司马光的场合开程颐玩笑，指他迂腐，一开始不以为意，后被言官朱光庭抓住把柄，说他辱骂司马光、程颐，连章弹劾，傅尧俞、王岩叟、孙升等也旋即加入弹劾苏轼的行列，但朝廷最终没有给与处分，且内批说：「不须弹奏」。元佑二年，除翰林侍读。苏轼与程颐的关系进一步恶化，两人党徒互相攻讦。十一月，拜户部侍郎。三年，苏轼以翰林学士知贡举，负责取士。苏轼改革了宋代取士的特奏名制度，当时但凡是礼部特别上奏的都滥赐出身，苏轼和孔文仲以为不可，遂上《论特奏名人恩泽太滥札子》。此后朝廷接纳其建议，设置了特奏名进士、诸科取士的限额及品阶。元佑四年（1089年）苏轼出知杭州，与执政恩例（同副相待遇）。到杭州之日，上表云：「江山故国，所至如归，父老遗民，与臣相问。」元佑五年（1090），苏轼听取钱塘县尉许敦仁的建议开拓西湖，取淤泥作堤坝，在其上筑桥，是为苏堤。五月，拜御史中丞。元佑六年三月九日，罢杭州，召还朝，除翰林承旨，入侍迩英殿。八月，以龙图阁学士知颍州。此次还朝后出知颍州，其实是由于贾易弹劾苏轼，即蜀洛党争之事。苏轼曾说：「贾易为程颐之死党，怨臣兄弟最深，志在必报」。宰相吕大防、刘挚和高太后都觉得贾易言过其实，「排击人太深，须与责降」。为了平息党争，高太后采用吕大防的建议，将苏轼与贾易都外放为地方官。元佑七年正月二十八日，移知扬州。九月召还朝，以兵部尚书兼翰林侍读学士，至十一月，又除端明殿学士兼侍读。元佑八年，言官黄庆基、董敦逸弹劾苏轼。八九月间，苏轼出知定州。

绍圣元年（1094年），章敦、安焘执政，苏轼遭来之邵弹劾，遂被哲宗贬谪至惠州，十月三日，到贬所，住在僧舍中。二年三月，迁居合江亭。三年，惠州修新桥，苏轼典卖了自己的腰带以资助建设。四年（1097年），二月十四日，营建白鹤峰新居。五月责授琼州别驾、昌化军安置。至四月十七日，苏轼接到命令，遂贬儋州。当时苏辙也被贬谪至雷州，两兄弟恰好相遇于藤州，便同行前往雷州半岛。六月十一日，苏轼告别弟弟，出航渡海。七月十三日，到儋州。初到时无地可住，苏轼就在官舍暂住。不久，当地人为他建了三间房屋，苏轼将其命名为桄榔庵。

元符元年，苏轼在儋州，游天庆观。吴子野来访。蔡京派遣吕升卿、董必等去岭南谋害苏轼兄弟，曾布向皇帝进言不可，救两人免于大难。二年，琼州进士姜君弼、唐佐来到苏轼处学习。三年（1100年），徙贬所于廉州，随即又任舒州节度副使、永州居住。过广州、清远，到英州时，赐提举成都府玉局观，任便居住在外军州（即随意选择偏远州郡居住）。宋徽宗即位，向太后垂帘听政，下诏让苏轼北还。

建中靖国元年（1101年），行经南安军。正月到虔州，五月到真州。夏天因冷饮过度，下痢不止，又误服黄芪，结果病情恶化，「齿间出血如蚯蚓者无数」，七月二十八日于常州孙氏馆病卒，享年六十四岁。由弟苏辙归葬于郏县小峨眉山（汝州郏城县钓台乡上瑞里）。南宋宋孝宗追赠谥号「文忠」。

苏轼疲于应付新旧党争，遇事「如食内有蝇，吐之乃已」，苏轼既反对王安石比较急进的改革措施，也不同意旧党司马光尽废新法，所以虽然新党一直称苏轼为旧党，但其实他在新旧两党之间均受排斥，仕途坎坷，时常远贬外方，不过他在各地居官清正，为民兴利除弊，政绩颇善，口碑甚佳，杭州西湖的苏堤就是实证。

性格

好美食，创造许多饮食精品，好品茗，亦雅好游山林，黄庭坚称他「真神仙中人」。

风格

其文汪洋恣肆，明白畅达，曾自谓：「大略如行云流水，初无定质，但行于所当行，常止于所不可不止，虽嬉笑怒骂之辞，皆可书而诵之。」其诗清新豪健，善用夸张比喻。其体浑涵光芒，雄视百代，有文章以来，盖亦鲜矣。一时文人如黄庭坚、晁补之、秦观、张耒、陈师道，举世未之识，轼待之如朋俦，未尝以师资自予也。

黄州词，是苏词的奇观；黄州文，则是苏文的高峰；《赤壁赋》是其高峰之巅。黄庭坚曾批评苏轼说：「东坡文章妙天下，其短处在好骂，慎勿袭其轨也」。陈岩肖说：「坡为人慷慨疾恶，亦时见于诗，有古人规讽体」。陈师道说：「苏诗始学刘禹锡，故多怨刺，学不可不慎也」。

诗风

苏轼工诗，与黄庭坚合称「苏黄」。现存约二千七百多首，其诗内容广阔，风格多样，而以豪放为主。对后人影响最大的也是抒发人生感慨和歌咏自然景物的诗篇，表现出宋诗重理趣，好议论的特徵。〈饮湖上初晴后雨〉写西湖之美：「水光潋滟晴方好，山色空蒙雨亦奇。欲把西湖比西子，淡妆浓抹总相宜。」

元丰四年暮春三月，东坡写下〈黄州寒食诗帖〉。此帖为两首五言古风，诗句沉郁苍劲，低回长叹，极富感染力。其书法不拘小节，字形章法布局俱佳，颇有右军遗意，唯用笔失之草率，在书法史上影响很大，二十世纪末更被誉为〈兰亭序〉、〈祭侄帖〉之后的「天下第三行书」。黄庭坚在此帖后题跋：「东坡此诗似李太白，犹恐太白有未到处。此书兼颜鲁公、杨少师、李西台笔意，试使东坡复为之，未必及此。它日东坡或见此书，应笑我于无佛处称尊也。」朱弁《曲洧旧闻》：「东坡文章至黄州以后，人莫能及，唯黄鲁直诗时可以抗衡；晚年过海，则鲁直亦瞠乎其后矣。」

白称诗仙，古体绝伦；杜诗律圣，拓宇七言；东坡晚出，各体皆能，无题不作，比配诗神。

词风

现存三百四十多首《念奴娇·赤壁怀古》、《水调歌头·明月几时有》、《定风波》传诵甚广。

苏轼扩大词的内容，抒情写景、说理怀古、感事等题材，无一不可入词。苏轼提高词的意境，扩大和开拓词境，提高格调，豪放词以外，也有清旷飘逸、空灵隽永、以至缠绵妩媚之作。

苏轼词风豪放（王国维曰「东坡之词旷」），将词「诗化」，笔力雄健，个性鲜明，展现出作者旷达、爽朗的个性，多豪情壮语，意气昂扬，感情奔放，想像丰富奇特。

体裁和音律上，苏轼不喜剪裁以就声律，词的文学生命重于音乐的生命。苏词作品往往有序，阐明词的内容，或作词的原委、时间、地点，事实分明。

相传苏轼官翰林学士时，曾问幕下士：「我词何如柳七（柳永）？」幕下士答曰：「柳郎中词只合十七八岁女郎，执红牙板，歌『杨柳岸晓风残月』。学士词须关西大汉，铜琵琶、铁绰板，唱『大江东去』。」

苏轼的词风被归类在「豪放派」，所以与周邦彦的「格律派」大相迳庭。南宋时知名的词人辛弃疾也是豪放派的词人，后世将苏东坡与辛弃疾并称为「苏辛」。

赋风

前赤壁赋，后赤壁赋，洞庭春色赋，中山松醪赋。

书风

苏轼晚年用笔沉著，早期书法代表作为〈治平帖〉，笔触精到，字态妩媚。中年代表作为〈黄州寒食诗帖〉。此诗帖系元丰五年（1082年）苏轼因为乌台诗案遭贬黄州时所写诗两首。诗句沉郁苍凉又不失旷达，书法用笔、墨色也随著诗句语境的变化而变化，跌宕起伏，气势不凡而又一气呵成，不拘小节，率意为之，二十世纪末被誉为「天下第三行书」。晚年代表作有行书〈洞庭春色赋〉、〈中山松醪赋〉等，此二赋以古雅胜，姿态百出而结构紧密，集中反映了苏轼书法「结体短肥」的特点。其最晚的墨迹当是〈与谢民师论文帖〉（1100年）。

其代表作有〈黄州寒食诗帖〉、〈天际乌云帖〉、〈洞庭春色赋〉、〈中山松醪赋〉、〈春帖子词〉、〈爱酒诗〉、〈寒食诗〉、〈蜀中诗〉、〈人来得书帖〉、〈答谢民师论文帖〉、〈江上帖〉、〈李白仙诗帖〉、〈次韵秦太虚诗帖〉、〈渡海帖〉、〈祭黄几道文卷〉、〈梅花诗帖〉、〈前赤壁赋〉、〈东武帖〉、〈北游帖〉、〈新岁展庆帖〉、〈宝月帖〉、〈令子帖〉、〈致南圭使君帖〉、〈次辩才韵诗〉、〈一夜帖〉、〈宸奎阁碑〉、〈致若虚总管尺牍〉、〈怀素自序〉等。苏轼的书法，后人赞誉颇高。最有发言权的莫过于黄庭坚，他在《山谷集》里说，「本朝善书者，自当推（苏）为第一」。

画风

能画竹，学文同，也喜作枯木怪石。存世画迹有〈枯木怪石图卷〉、〈潇湘竹石图〉等。

著作

苏轼现存于世的文学著作共有2700多首诗，300多首词，以及大量散文作品。

• 〈刑赏忠厚之至论〉，嘉佑二年（1057年），应试时所写，最早的成名文章。

• 《南行集》，嘉佑四年（1059年），与父亲和弟弟合编的中的40多首诗，最早的一批诗作。

• 《苏沈良方》，今传是沈括在《良方》的基础上，增益苏轼的医药杂说而成。

最早的词则写于熙宁五年（1072年）。

诗文有《东坡七集》《东坡集》《东坡词》等。

存世书迹有〈答谢民师论文帖〉、〈祭黄几道文〉、〈前赤壁赋〉、〈黄州寒食诗帖〉、〈题西林壁〉、〈饮湖上初晴后雨〉等。

画迹有〈枯木怪石图〉、〈潇湘竹石图〉等。

题画作品有〈净因院画记〉、〈提憩寂图诗〉等。

因南宋皇帝宋高宗、宋孝宗等对其人其作的推崇，有宋一朝整理出版了《苏文忠公诗合注》《苏文忠公全集》等多部集作。《苏文忠公全集》又称《东坡全集》，传世的，至今所见，可分两大类。一类为分集编订，号称东坡七集本，亦标东坡全集，即东坡集四十卷，后集二十卷，奏议十五卷，内制集十卷，外制集三卷，和陶诗四卷，应诏集十卷，其出自苏轼原本原目，后人稍加增益，为之善本，风行海内；一类为分类合编，号称东坡大全集，《四库提要辨证》云：「分类合编者，疑即始于居世英本，宋时所谓大全集者类用此例，」又云：「宋时所刊大全集者，乃麻沙书坊所刻。」

家庭

祖父：

• 苏序

父亲：

• 苏洵，唐宋八大家之一，曾作〈名二子说〉说明替儿子命名的来由。

母亲：

• 程夫人，眉山富豪程文应之女，程浚之妹，十八岁时嫁时年十九岁的苏洵。婚后相夫教子、操持家务。苏轼一生思想深受母亲影响。

兄弟姐妹：

苏洵与程氏共生有三男三女，然长子景先与三名女儿皆卒于程氏去世之前。虽然传说的「苏小妹三难新郎」故事中，苏东坡有个嫁与秦观的妹妹，但根据考证，苏东坡笔记著作中从未曾提到有妹妹，而且秦观在二十九岁并且已经娶妻之后，才初遇苏东坡，苏小妹应为虚构人物。

• 苏景先，早卒

• 苏氏，苏轼长姊，早卒

• 苏氏，苏轼次姊，早卒

• 苏八娘（1035年—1052年），苏轼三姊，十六岁嫁舅父程浚之子程之才，两年后被夫家虐待至死。清朝袁枚《随园诗话》误作苏轼之妹。

• 苏辙（1039年—1112年），苏轼之弟，唐宋八大家之一。

妻妾：

• 王弗（1034年—1061年），苏轼之妻，十六岁时与年方十九的苏轼成婚，婚后二人恩爱甜蜜。结婚十一年（1050年—1061年）因病逝世，得年二十七。苏轼四十岁时曾作《江城子·乙卯正月二十日夜记梦》悼念亡妻。

• 王闰之（1049年—1095年），苏轼之妻，王弗的堂妹，比苏轼小12岁，在堂姐王弗逝去三年后嫁给苏轼，在苏轼58岁时逝世，享年四十六。

• 王朝云（1063年—1097年），苏轼之妾，原为歌妓。三十八岁时的苏轼赎十二岁的朝云，后收为侍妾。陪伴苏轼度过仕途不顺的岁月。后卒于绍圣三年，享年三十四。

子女：

• 苏迈，妻王弗所生。

• 苏迨，妻王闰之所生。

• 苏过，妻王闰之所生。

• 苏遁，妾王朝云所生，未满周岁而卒。

堂妹：

• 苏氏，苏涣四女，嫁柳仲远（字子文），封德化县君，袁枚《随园诗话》指苏轼有一妹嫁柳氏是把她误作苏轼亲妹。

评价

古代

• 张戒：「自汉魏以来，诗妙于子建，成于李、杜，而坏于苏、黄。」(《岁寒堂诗话》卷上)

• 《宋史》：「苏轼自为童子时，士有传石介《庆历圣德诗》至蜀中者，轼历举诗中所言韩、富、杜、范诸贤以问其师。师怪而语之，则曰：「正欲识是诸人耳。」盖已有颉颃当世贤哲之意。弱冠，父子兄弟至京师，一日而声名赫然，动于四方。既而登上第，擢词科，入掌书命，出典方州。器识之闳伟，议论之卓荦，文章之雄隽，政事之精明，四者皆能以特立之志为之主，而以迈往之气辅之。故意之所向，言足以达其有猷，行足以遂其有为。至于祸患之来，节义足以固其有守，皆志与气所为也。仁宗初读轼、辙制策，退而喜曰：「朕今日为子孙得两宰相矣。」神宗尤爱其文，宫中读之，膳进忘食，称为天下奇才。二君皆有以知轼，而轼卒不得大用。一欧阳修先识之，其名遂与之齐，岂非轼之所长不可掩抑者，天下之至公也，相不相有命焉，呜呼！轼不得相，又岂非幸欤？或谓：「轼稍自韬戢，虽不获柄用，亦当免祸。」虽然，假令轼以是而易其所为，尚得为轼哉？」

• 宋仁宗：「吾今又为吾子孙得太平宰相两人。」

• 刘安世说：「东坡立朝大节极可观，才意高广，惟己之是信。」

• 黄庭坚：「人谓东坡作此文，因难以见巧，故极工。余则以为不然。彼其老于文章，故落笔皆超逸绝尘耳。」、给苏轼的挽联说：「文章妙天下，忠义贯日月。」、「真神仙中人。」

• 苏辙说苏轼：「其于人，见善称之，如恐不及；见不善斥之，如恐不尽；见义勇于敢为，而不顾其害。用此数困于世，然终不以为恨。」在苏轼行迹所到之处都被民众纪念，如黄冈、杭州、海南岛等地区，都有苏轼的祠庙。

• 晁无咎：「苏东坡词，人谓多不谐音律。然居士词横放杰出，自是曲子中缚不住者。」

• 王直方：「东坡尝以所作小词示无咎、文潜，曰：『何如少游？』二人皆对曰：『少游诗似小词，先生小词似诗。』」

• 王灼：「东坡先生以文章馀事作诗，溢而作词曲，高处出神入天，平处尚临镜笑春，不顾侪辈。或曰：『长短句中诗也。』为此论者，乃是遭柳永野狐涎之毒。诗与乐府同出，岂当分异？若从柳氏家法，正自不分异耳。东坡先生非心醉于音律者，偶尔作歌，指出向上一路，新天下耳目，弄笔者始知自振。今少年妄谓东坡移诗律作长短句，十有八九不学柳耆卿则学曹元宠，虽可笑，亦毋用笑也。」

• 宋孝宗：「忠言谠论，立朝大节，一时廷臣无出其右。」

• 宋高宗追赠其为太师，諡为「文忠」。

• 陆游评苏：「世言东坡不能歌，故所作东府词多不协。晁以道谓：绍圣初，与东坡别于汴上，东坡酒酣，自歌〈古阳关〉。则公非不能歌，但豪放不喜剪裁以就声律耳。试取东坡诸词歌之，曲终，觉天风海雨逼人。」、「公不以一身祸福，易其忧国之心，千载之下，生气凛然。」

• 陈洵：「东坡独崇气格，箴规柳、秦，词体之尊，自东坡始。」

• 徐度：「（柳永）词虽极工致，然多杂以鄙语，故流俗人尤喜道之。其后欧、苏诸公继出，文格一变，至为歌词，体制高雅。」

• 胡寅：「词曲者，古乐府之末造也。文章豪放之士，鲜不寄意于此者，随亦自扫其迹，曰谑浪游戏而已也。唐人为之最工者。柳耆卿后出，掩众制而尽其妙。好之者以为不可复加。及眉山苏氏，一洗绮罗香泽之态，摆脱绸缪宛转之度，使人登高望远，举首高歌，而逸怀浩气，超然乎尘垢之外，于是花间为皂隶，而柳氏为舆台矣。」

• 王若虚：「是直以公为不及于情也。呜呼！风韵如东坡，而谓不及于情，可乎？彼高人逸士，正当如是。其溢为小词，而闲及于脂粉之间，所谓滑稽玩戏，聊复尔尔者也。若乃纤艳淫媟，入人骨髓，如田中行、柳耆卿辈，岂公之雅趣也哉？公雄文大手，乐府乃其游戏，顾岂于流俗争胜哉？盖其天资不凡，辞气迈往，故落笔皆绝尘耳。」

• 刘辰翁：「词至东坡，倾荡磊落，如诗，如文，如天地奇观。」

• 元好问：「唐歌词多宫体，又皆极力为之。自东坡一出，性情之外，不知有文字，真有「一洗万古凡马空」气象。虽时作宫体，亦岂可以宫体概之？人有言，乐府本不难作，从东坡放笔后便难作。此殆以工拙论，非知坡者。所以然者，诗三百所载小夫贱妇幽忧无聊赖之语，时猝为外物感触，满心而发，肆口而成者尔。其初果欲被管弦。谐金石，经圣人手，以与六经并传乎？小夫贱妇且然，而谓东坡翰墨游戏，乃求与前人角胜负，误矣。自今观之，东坡圣处，非有意于文字之为工，不得不然之为工也。坡以来，山谷、晁无咎、陈去非、辛幼安诸公，俱以歌词取称，吟咏性情，留连光景，清壮顿挫，能起人妙思。亦有语意拙直，不自缘饰，因病成妍者，皆自坡发之。」

• 王士祯：「山谷云：「东坡书挟海上风涛之气。」读坡词，当作如是观，琐琐与柳七较锱铢，无乃为髯公所笑？」、「汉魏以来，二千馀年间，以诗名其家者众矣。顾所号为仙才者，唯曹子建、李太白、苏子瞻三人而已。」

• 王夫之：「扬雄、关朗、王弼、何晏、韩愈、苏轼之徒，日猖狂于天下，而张子韶、陆子静、王伯安窃浮屠之邪见，以乱圣学。为其徒者，弗妨以其耽酒嗜色，渔利赖宠之身，荡闲蔑耻，而自矜妙悟焉。呜呼，求明之害，尤烈于不明，亦至此哉！」

• 袁枚评苏诗：「有才而无情，多趣而少韵：由于天分高，学力浅也。有起而无结，多刚而少柔：验其知遇早晚景穷也。」

• 周济：「人赏东坡粗豪，吾赏东坡韶秀。韶秀是东坡佳处，粗豪则病也。东坡每事俱不十分用力，古文、书、画皆尔，词亦尔。」

• 刘熙载：「东坡词颇似老杜诗，以其无意不可入，无事不可言也。若其豪放之致，则时与太白为近。太白《忆秦娥》，声情悲壮。晚唐、五代，惟趋婉丽。至东坡始能复古。后世论词者，或转以东坡为变调，不知晚唐、五代乃变调也。东坡《定风波》云：『尚余孤瘦雪霜姿。」《荷花媚》云：『天然地，别是风流标格。』、『雪霜姿』、『风流标格』，学坡词者，便可从此领取。东坡词具神仙出世之姿，方外白玉蟾诸家，惜未诣此。」

• 曾国藩：「古人称立德、立功、立言为三不朽。立德最难，自周汉以后，罕见德传者。立功如萧、曹、房、杜、郭、李、韩、岳，立言如马、班、韩、欧、李、杜、苏、黄，古今曾有几人？」

• 蔡嵩云：「东坡词，胸有万卷，笔无点尘。其阔大处，不在能作豪放语，而在其襟怀有涵盖一切气象。若徒袭其外貌，何异东施效颦。东坡小令，清丽纡徐，雅人深致，另辟一境。设非胸襟高旷，焉能有此吐属。」

• 汤鹏：「是故燕惠王有乐毅而不能用，楚怀王有屈平而不能用，项羽有范增而不能用，汉文有贾谊而不能用，唐德宗有陆贽而不能用，宋神宗有苏轼而不能用，此左右谮诉之罪也，此乾坤憾事也。」

• 王鹏运：「北宋人词，如潘逍遥之超逸，宋子京之华贵，欧阳文忠之骚雅，柳屯田之广博，晏小山之疏俊，秦太虚之婉约，张子野之流丽，黄文节之隽上，贺方回之醇肆，皆可模拟得其仿佛。唯苏文忠之清雄，夐乎轶尘绝世，令人无从步趋。盖霄壤相悬，宁止才华而已？其性情，其学问，其襟抱，举非恒流所能梦见。词家苏辛并称，其实辛犹人境也，苏其殆仙乎！」

• 沈曾植：「东坡以诗为词，如雷大使之舞，虽极天下之工，要非本色。」此后山谈丛语也。然考蔡绦铁围山丛谈，称：『上皇在位，时属升平。手艺之人有称者，棋则有刘仲甫、晋士明，琴则有僧梵如、僧全雅，教坊琵琶则有刘继安，舞有雷中庆，世皆呼之为雷大使，笛则孟水清。此数人者，视前代之技皆过之。』然则雷大使乃教坊绝技，谓非本色，将外方乐乃为本色乎？」

• 夏敬观：「东坡词如春花散空，不著迹象，使柳枝歌之，正如天风海涛之曲，中多幽咽怨断之音，此其上乘也。若夫激昂排宕、不可一世之概，陈无己所谓：『如教坊雷大使之舞，虽极天下之工，要非本色。』乃其第二乘也。后之学苏者，惟能知第二乘，未有能达上乘者，即稼轩亦然。东坡《永遇乐》词云：『紞如三鼓，铿然一叶，黯黯梦云惊断。夜茫茫，重寻无处，觉来小园行遍。』此数语，可作东坡自道圣处。」

现代

• 章太炎：「轼也使人跌逷而无主，设两可之辩，仗无穷之辞，遁情以笑，谓道可见端，而不睹其尾，谓求学皆若解闭者，以不解解之也。」「淫文破典，軵靡者众」。

• 王国维：「以宋词比唐诗，则东坡似太白，欧、秦似摩诘，耆卿似乐天，方回、叔原则大历十子之流。」

• 钱穆说：「苏东坡诗之伟大，因他一辈子没有在政治上得意过。他一生奔走潦倒，波澜曲折都在诗里见。但苏东坡的儒学境界并不高，但在他处艰难的环境中，他的人格是伟大的，像他在黄州和后来在惠州、琼州的一段。那个时候诗都好，可是一安逸下来，就有些不行，诗境未免有时落俗套。东坡诗之长处，在有豪情，有逸趣。其恬静不如王摩诘，其忠恳不如杜工部。」、「他们（苏氏兄弟）的学术因罩上一层极厚的释老的色采，所以他们对于世务，认为并没有一种正面的、超出一切的理想标准。他们一面对世务却相当练达，凭他们活的聪明来随机应付。他们亦并不信有某一种制度，定比别一种制度好些。但他们的另一面，又爱好文章辞藻，所以他们持论，往往渲染过分，一说便说到尽量处。近于古代纵横的策士。」

• 方东树《昭昧詹言》云：「东坡……自以真骨面目与天下相见，随意吐属，自然高妙。」

• 1930年代，当林语堂尚在海外飘零之时，身边却时时携带笨重的苏轼文集，后来写下文词优美、脍炙人口的《苏东坡传》。当他在《苏东坡传》中提到为其作传的理由时，说：「像苏东坡这样富有创造力，这样守正不阿，这样放任不羁，这样令人万分倾倒而又望尘莫及的高士，有他的作品摆在书架上，就令人觉得有了丰富的精神食粮。现在我能专心致力写他这本传记，自然是一大乐事，此外还需要什么别的理由吗？」这正切中林语堂自己的赞叹：「苏东坡自有其迷人魔力。」、「苏东坡是一个无可救药的乐天派、一个伟大的人道主义者、一个百姓的朋友、一个大文豪、大书法家、创新的画家、造酒试验家、一个工程师、一个憎恨清教徒主义的人、一位瑜伽修行者佛教徒、巨儒政治家、一个皇帝的秘书、酒仙、厚道的法官、一位在政治上专唱反调的人。一个月夜徘徊者、一个诗人、一个小丑。但是这还不足以道出苏东坡的全部……苏东坡比中国其他的诗人更具有多面性天才的丰富感、变化感和幽默感，智能优异，心灵却像天真的小孩——这种混合等于耶稣所谓蛇的智慧加上鸽子的温文。」

• 王水照认为苏轼文学作品的数量之巨为北宋著名作家之冠，质量之优则为北宋「文学最高成就的杰出代表」。

• 2000年，法国《世界报》认为苏东坡的从政生涯与他的琴棋书画一样，都是人类的文化瑰宝，并且在专栏「千年人物」中，评选苏轼为唯一一位入选的中国人（共12位）。

• 2017/08/13，法国《世界报》副主编Jean-Pierre Langellier在第八届苏东坡文化节的演讲时，盛赞苏东坡的天才与人道精神。

注本

从宋代开始，苏轼作品的注本不断出现，较著名有：

• 诗注

　• 查慎行的《补注东坡编年诗》。

　• 冯应榴的《苏文忠诗合注》。

　• 王文诰的《苏文忠公诗编注集成》。

　• 孔凡礼点校的《苏轼诗集》，中华书局1982年出版。

• 文注

　• 南宋邱晔编注的选本《经进东坡文集事略》。

　• 明末茅维的《东坡先生全集》。

　• 孔凡礼点校的《苏轼文集》，中华书局1986年出版。

• 词注

　• 近人朱祖谋的编年本《东坡乐府》。

　• 今人龙榆生的《东坡乐府笺》。

轶闻

• 宋仁宗嘉佑二年，苏轼以一篇〈刑赏忠厚之至论〉的论文得到考官梅尧臣的青睐，并推荐给主试官欧阳修。欧阳修亦十分赞赏，欲拔擢为第一，但又怕该文为自己的门生曾巩所作，为了避嫌，列为第二。结果试卷拆封后才发现该文为苏轼所作。到了礼部复试时，苏轼再以〈春秋对义〉取为第一。

• 关于〈刑赏忠厚之至论〉中的内容：「皋陶曰杀之三，尧曰宥之三」，当时考官皆不知其典故，欧阳修问苏轼出于何典。苏轼回答在《三国志·孔融传》中。欧阳修翻查后仍找不到，苏轼答：「曹操灭袁绍，以绍子袁熙妻甄宓赐子曹丕。孔融云：『即周武王伐纣以妲己赐周公』。操惊，问出于何典，融答：『以今度之，想当然耳』。」欧阳修听毕恍然大悟。

• 宋哲宗元佑元年（1086年）司马光去世，大臣们正举行明堂祭拜大典，赶不及奠祭，仪式一完成，大臣们希望赶去吊丧，程颐却拦住大家，说孔子「是日哭则不歌」，参加明堂典礼之后，不该又吊丧家。大家觉得这不近人情，反驳说，「哭则不歌」不代表「歌则不哭」。苏轼嘲笑程颐说：「这是枉死市上的叔孙通制订的礼法。」这是苏轼、程颐两人结怨的开始。

• 宋哲宗绍圣元年（1094年），苏轼在被贬往惠州途中经过东莞，夜宿资福寺（今莞城中心小学），方丈僧祖堂和莞人夏侯生陪同他在当地出游，结下缘分。苏轼在惠州的四年间曾经乘船来往资福寺和觉华寺之间，听说靖康海市蜃楼奇绝，往观却不得见。祖堂说：「此灵变也，公善文，祭之当见。」苏轼于是作长短诗焚之，歌咏间即成楼台人马之形，络绎不绝，于是又作诗记念，赠予夏侯生。苏轼还用自己至爱的犀带换取佛脑舍利，供奉在资福寺内。元符三年（1100年）苏轼写下《罗汉阁记》、《舍利铭》、《老柏再生赞》等文记念此事。苏轼捐赠的舍利在1277年元将张弘范攻陷东莞后被夺走，送至大都。后在明代重修资福寺时送回原址，至今依然保存在清代原址重建的金刚经云石塔内。

• 有一次国家忌日，众大臣到相国寺祷佛，程颐要求食素，苏轼责问说：「正叔（程颐表字），你不是不喜好佛教吗？为甚么要吃素食？」程颐说：「礼法：守丧不可饮酒吃肉；忌日，是丧事的延续。」苏轼唱反调：「支持刘家的人露出左臂来罢！」（用史记典故，苏轼自比为汉朝的太尉周勃，把程颐比为吕氏乱党，要求大家支持他。）范淳夫等人吃素食，而秦观、黄庭坚等则吃肉。

• 苏轼很早接触佛教，一生与禅师交游颇广，在黄州时常与金山寺主持佛印禅师来往，一日苏轼做一首诗偈「稽首天中天，毫光照大千，八风吹不动，端坐紫金莲」呈给佛印。禅师即批「放屁」二字，嘱书童携回。东坡见后大怒，立即过江责问禅师，禅师大笑：「学士，学士，您不是『八风吹不动』了吗，怎又一『屁』就打过了江？」「八风吹不动」可见于《佛地经论》卷五，诗僧寒山诗歌亦有此句。

• 苏轼无论诗、词、文、赋、字、画，样样精到，常被认为乃是先人托化所致。广州西郊石门灵隐山上有宝陀院、妙高台，院住持得云和尚临终时，留信说三十年后他的忌日，当有贵人来访，可将遗书递上。到了元符三年（1100年）十月得云和尚三十周年忌日，苏轼正好游览来到宝陀院，觉得一切都很熟悉，阅毕住持遗书，有感而发题诗「宝陀山上宝陀院，白发东坡喜再来。前世得云今是我，依稀尤见妙高台。」于妙高台壁上。学者衣若芬认为此「得云和尚」说是清代研究者的误解。

• 苏轼，名字中的轼字，解释为〝古代车子前面可让人倚靠的横木〞；而其弟弟苏辙，名字中的辙字，解释为〝车辆驶过后所留下的痕迹〞，其兄弟命名可见中国传统排行顺序、前后尊卑的概念。

• 苏轼本人是个美食家，性喜酒肉，肉中尤以猪肉为最爱，按周紫芝《竹坡诗话》：「东坡性喜食猪」。还有传说东坡肉和东坡酒相传均为苏轼发明。《曲洧旧闻》又记：苏东坡与客论食次，取纸一幅以示客云：「烂蒸同州羊羔，灌以杏酪香梗，荐以蒸子鹅，吴兴庖人斫松江脍；既饱，以庐山玉帘泉，烹曾坑斗品茶。少焉解衣仰卧，使人诵东坡先生〈赤壁前后赋〉，亦足以一笑也。」

• 苏轼在〈与鞠持正书〉中写下：「文登虽稍远，百事可乐。岛中出一药，名曰：『石芝』者，香味初嚼茶，久之甚美，闻甚益人！」。文中百事可乐意指凡事皆有乐趣，成为英语pepsi cola的音译。

美食菜肴

• 东坡肉

• 东坡肉

• 东坡肘子

• 东坡腿

• 东坡鱼

• 东坡豆腐

• 东坡饼

• 东坡羹

• 东坡狗肉

• 东坡羊骨汤

• 东坡河豚

• 东坡虾

• 东坡蟹

• 东坡笋

• 东坡田藕

参看

• 文人三才

• 小行星145588，由叶泉志发现的小行星，以「苏东坡」命名。

影视形象

纪录片

《苏东坡》，该片为中国央视所拍摄纪录片，2017入选中国优秀国产纪录片。

注释

参考书目

• 苏辙《东坡先生墓志铭》

•

研究书目

• 林语堂著，宋碧云译：《苏东坡传》（台北：远景出版社，1979）。

• 李一冰著：《苏东坡新传》 (增修校订全新版)（台北：联经：2019）。

• 保苅佳昭：《新兴与传统——苏轼词论述》（上海：上海古籍出版社，2005）。

• 内山精也著，朱刚等译：《传媒与真相——苏轼及其周围士大夫的文学》（上海：上海古籍出版社，2005）。

• 柳立言：〈苏轼乳母任采莲墓志铭所反映的历史变化〉。

• 叶嘉莹：〈论苏轼词〉。

• 浅见洋二：〈言论统制下的文学文本——以苏轼诗歌创作为中心〉。

• 浅见洋二：〈苏轼及杨万里诗中山水的拟人化〉。

• 内山精也：〈苏轼次韵词考——以诗词间所呈现的次韵之异同为中心〉。

• 东坡词酒意象探析，作者:许育乔，2008-02-22，国立台湾师范大学，机构典藏

• 东坡词梦意象的研究，作者:黄惠芳，2008-07-18，国立台湾师范大学

外部链接

• 苏轼特展

• 苏轼

• 苏轼 @ 网路展书读

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 (苏迈). Heartbroken, Su wrote a memorial for her (《亡妻王氏墓志铭》), 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 (王闰之, 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，苏迈）, 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 (《小儿》).

Wang Runzhi died in 1093, at forty-six, after bearing Su two sons, Su Dai (苏迨，苏迨) and Su Guo (苏过，苏过). 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' (《蝶恋花》), for her.

Su's third wife, Wang Zhaoyun (王朝云, 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 (《赠东坡妾朝云》), 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 (《朝云诗》), To the Tune of 'The Beauty Who asks One to Stay' (《殢人娇·赠朝云》), 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 (绍圣三年七月五日) at Huizhou. Zhaoyun bore Su a son, Su Dun (苏遁) 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 (苏迈), who would also become a government official by 1084. Su Dai (苏迨) and Su Guo (苏过) are his other sons. When Su Shi died in 1101, his younger brother Su Zhe (苏辙) 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."