《将进酒·城下路》原文赏析
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jiāng将jìn进jiǔ酒·chéng城xià下lù路
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[sòng宋dài代]hè贺zhù铸
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chéng城xià下lù路，qī凄fēng风lòu露，jīn今rén人lí犁tián田gǔ古rén人mù墓。àn岸tóu头shā沙，dài带jiān蒹jiā葭，màn漫màn漫xī昔shí时liú流shuǐ水jīn今rén人jiā家。huáng黄aī埃cì赤rì日cháng长ān安dào道，juàn倦kè客wú无jiāng浆mǎ马wú无cǎo草。kaī开hán函guān关，yǎn掩hán函guān关，qiān千gǔ古rú如hé何bù不jiàn见yī一rén人xián闲？
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liù六guó国rǎo扰，sān三qín秦sǎo扫，chū初weì谓shāng商shān山yí遗sì四lǎo老。chí驰dān单chē车，zhì致jiān缄shū书，liè裂hé荷fén焚jì芰jiē接wǔ武yè曳cháng长jū裾。gāo高liú流duān端dé得jiǔ酒zhōng中qù趣，shēn深rù入zuì醉xiāng乡ān安wěn稳chù处。shēng生wàng忘xíng形，sǐ死wàng忘míng名。shuí谁lún论èr二háo豪chū初bù不shǔ数liú刘líng伶？
译文及注释
Translation:
The road outside the city with its cold wind and dew is now used by modern people for farming but it was originally the tomb of ancient people. The white sand on the riverbank connects vast fields of reeds. The rivers that used to flow endlessly have now turned into land filled with houses. The road to Chang'an is covered in yellow dust under the scorching sun weary travelers have no water to drink and their horses have no grass to eat. The world goes from peace to chaos and the Hangu Pass opens and closes. For thousands of years how can one not find a person with leisure?
At the end of the Qin Dynasty the country was in chaos due to the struggle among warlords but Emperor Gaozu of Han Liu Bang swept across the world. It was thought that the world was improving and the four hermits of Shangshan who were not interested in fame and fortune emerged. Unexpectedly a messenger was sent with an invitation letter and they tore off their disguise and hurriedly went to live at the lord's residence. Only the wise and noble can truly appreciate the charm of wine and find peace and tranquility in drunkenness. Living freely and recklessly there is no need to leave a name after death. Who says that nobles and scholars are better than Liu Ling who loves wine and lives carefree?
Annotations:
Jiang Jinchu: Originally titled Xiao Mei Hua. Jiang Jinchu is the new title given by the author.
The road outside the city modern people sentence: From Gu Kuang's Short Song: The road outside the city modern people plow the fields where ancient people were buried. Gu Kuang: Gu Kuang (approximately 727-approximately 815) also known as Bu Weng was also known as Huayang Zhenyi (some say Huayang Zhenyin). In his later years he called himself Bei Weng. He was a Han Chinese poet painter and connoisseur from Hengshan Haiyan Suzhou (now within the territory of Haining Zhejiang) during the Tang Dynasty.
The sand on the riverbank three sentences: From Gu Kuang's Short Song: The sand on the riverbank the river water of the past is now people's homes. Jianjia: a type of grass similar to reeds.
The yellow dust sentence: From Gu Kuang's The Road to Chang'an: The road to Chang'an people have no clothes horses have no grass.
Hangu Pass: Refers to Hangu Pass located northeast of Lingbao County Henan Province. Hangu Pass was the eastern gateway of the Qin Dynasty during times of peace it was open and during times of chaos it was closed.
The chaos of the six states: Refers to the revival of Qi Chu Yan Han Zhao and Wei at the end of the Qin Dynasty.
The sweeping of the Three Qins: Refers to Liu Bang's defeat of Xiang Yu and the establishment of the Han Dynasty.
The four hermits of Shangshan: Also known as the Four Sages of Shangshan. At the beginning of the Western Han Dynasty these four individuals lived in seclusion on Shangshan and did not serve as officials of the Han Dynasty. The four individuals were: Dongyuan Gong Qili Ji Xiahuang Gong and Jiaoli Xiansheng.
The messenger on a single wheel two sentences: According to Records of the Grand Historian - The Biography of Marquis of Liu Liu Bang wanted to depose the crown prince. To protect the crown prince's position Empress Lü sent a humble letter and dispatched someone to invite the four sages. The four sages accepted the invitation and came. Single wheel refers to the messenger.
The torn lotus sentence: Lotus fabric was a symbol of high scholars. It is mentioned in Li Sao: Made lotus fabric into clothes. Here torn lotus burned lotus refers to the four sages accepting the invitation and sacrificing their purity.
《将进酒·城下路》译文及注释详情»
创作背景
《将进酒·城下路》是在嘉佑年间创作的。当时，封建社会的统治阶级为了满足自己的野心和贪欲，不断地争夺城池和土地，或者至少争夺名利。这种争夺的结果，不仅给广大人民带来了灾难，也使得统治阶级中一些道德高尚、才能出众的成员受到了压抑和排斥。贺铸就是其中的一个典型例子。
贺铸是一个有着卓越才华和高尚品德的人，但他却因为不愿意参与统治阶级的争斗而被排斥。他不愿意为了名利而牺牲自己的原则和良知，他更加关注人民的疾苦和社会的不公。然而，这种立场使得他在统治阶级中成为了一个孤立的存在。
《将进酒·城下路》通过贺铸的形象，表达了作者对于封建社会争斗和压迫的批判。贺铸在诗中表达了自己的豪情壮志和对于自由的追求，他不愿意被束缚在统治阶级的规则和利益之中。他选择了离开城市，走上了城下路，寻找自己的人生价值和真正的自由。
这首诗揭示了封建社会中那些被压抑和排斥的人们的内心世界，他们渴望摆脱束缚，追求自由和真理。贺铸的形象代表了那些在封建社会中被边缘化的人们，他们不愿意为了权力和利益而背叛自己的良知和原则。
通过《将进酒·城下路》，作者呼吁人们要勇敢地追求自由和真理，不要被封建社会的束缚所限制。这首诗也成为了一种对于压迫和不公的抗议，鼓励人们勇敢地站出来，为自己的价值和尊严而战斗。
《将进酒·城下路》创作背景详情»
鉴赏
此词是作者对历史和社会变迁的思考和对人生选择的抉择。作者认识到历史和社会是虚幻变化的，古人的坟墓变成了今人的耕田，昔日的江河流水如今变成了人家的住所。社会动乱和太平相互交替，整个人生充满了劳碌奔忙和疲惫。在这样的社会历史中，作者面临的选择只有两条路：一是隐居深山做隐士，一是沉溺于酒乡做酒徒，因为仕进之路已经被堵塞。然而，作者追思古人，发现历史上的所谓高人隐士多是虚伪的，他们最终都会被现实撕下伪装。因此，唯一的选择就是像刘伶那样沉溺于酒乡，尽情享受生前的快乐，不再在乎死后是否有名声。然而，作者表面上看破红尘，实际上他难以真正看破和忘记名利，否则他不会如此激愤。
词中还提到了自然界的变化比人事变化更为缓慢。如果自然界都发生了变化，那么人事变化就更加剧烈了。沧海桑田的典故正是指这种情况。词的前六句写了自然界和人事两方面的变化，墓地变成了田地，有人在耕种；水变成了陆地，有人在居住。接下来的两句“黄埃”则揭示了人们对于这些变化的无视，他们为了自己的利益而不顾一切地奔忙。词的结尾以一问句收束，讽刺地指出了这种执迷不悟的行为。
词中还提到了“六国扰”和“三秦扫”，概括了七雄争霸到秦帝国的统一，以及秦末动乱到汉帝国的统一的过程。词人说，在这个过程中，几乎所有人都被卷入其中。最初，词人还以为在商山中还留下了东园公、角里等隐士，但后来发现他们也被现实所迫，不得不放弃隐居的生活。
整首词通过描绘历史和社会的变迁，以及人们对于变化的态度，表达了作者对于人生选择的思考和对于现实的不满。词中运用了对比和讽刺的手法，使得词的意境更加深远。
《将进酒·城下路》鉴赏详情»
贺铸
贺铸，北宋词人，出生于1052年，逝世于1125年。他的字是方回，号是庆湖遗老。贺铸是汉族，出生在卫州（今河南卫辉）。他是宋太祖贺皇后的族孙，娶了一位宗室之女作为妻子。贺铸自称远祖本居山阴，是唐代诗人贺知章的后裔。他以贺知章居住的庆湖（即镜湖）为自己的号，因此自称庆湖遗老。
将进酒·秋山苍苍秋云黄
宋代 白玉蟾
秋山苍苍秋云黄，鸦浴咸池忽扶桑。
一月二十九日醉，百年三万六千场。
嗟君千太擎天来，而有万卷悬河口。
乱花飞絮心扰扰，不如中山千日酒。
黄凿落，赤叵罗。
姑射真人注宝雪，广寒仙子行金波。
玉蛆初泛松花露，琼螺再荐椒花雨。
米大功名何足数，鸿毛利害奚自苦。
醉则已，睡则休。
水浩浩，天悠悠。
君知否，昔在甲辰尧嗣位，
迄今嘉定之辛巳。其中三千六百年，
几度寒枫逐逝川。
将进酒·君不见青青河畔草
宋代 李新
君不见青青河畔草，秋死严霜春满道。
又不见天边日，薄暮入虞泉，
晓来复更出。匆匆年光不相待，
桑海由来有迁改。人生荏苒百年间，
世上谁能驻光彩。秦皇汉武希长生，
区区烟雾求蓬瀛。骊山茂陵皆蔓，
悠悠千载空含情。荣枯自有主，
富贵不可求。正值百花飞似雪，
如休不饮令心忧。