In the final comment, Li Yanzhai pointed out that "those who can understand, only those who can solve, have bitter tears, cry into this book", then, how to interpret it is "able to solve"? How can we see the author's endless "bitter tears"?
As the first righteous person in the text, if Jia Baoyu can get both, that is, Qin Keqing's milk name "Jianmei" of the so-called "Gai Zhi Xue Linye", his life will be perfect, not a tragedy of "lifelong mistakes" at all, and of course there is no need to "frown". So, what caused jia Baoyu's tragedy of "lifelong mistakes" and "frowning"?
The fifth time Baoyu was too vain in a dream, the Baoyu who was entangled with Qin Keqing in the dream and the "jianmei" Yu Qin Keqing's Bao Dai were both completed with the "Outline of this Book, the Great Bito, the Great Irony" (Fat Batch), and Qin Keqing, who alluded to the abolition of the Prince Yin, both completed the Bito. Yin Rong's nickname "secret" has a high degree of political significance, and Qin Keqing, who is "charming and charming", hides so many "secrets" [Note 1], so she has a deep political meaning, as part of Qin Keqing's "jianmei" Qin Keqing, she is Qin Keqing's home politics, which can be referred to as "dream government secret"; "bright and feminine" Qin Keqing Yiyi Baochao, in the text, is the master of great wisdom in the world[Note 2], as part of "both beautiful" Qin Keqing, she is Qin Keqing's secular life, which can be referred to as "dream fan secret". The baoyu that is entangled with Qin Keqing in the dream is the full version of Qin Keqing, which can be referred to as "dream full secret".
"Dream full secret" actually already contains "dream political secret", "dream full secret" of course also has deep political significance. As the "Lord of Tongbu" (Fat Batch), Eryu is naturally the most important "Jia Yu Village Dialect", and Eryu also has deep political implications, so the most important "Jia Yu Village Dialect" actually hides the most important "Zhen Shiyin". Soon after the opening chapter, Eryu's past life is introduced, and it is necessary to use Zhen Shi to hide into dreams; Jia Baoyu must intersect with Jia Yu Village; Daiyu's teacher must be Jia Yu Village, and this is the reason.
The second time Zhen Baoyu talked about his daughter's strange and wonderful theory, Li Pi pointed out: "With strange words that have not existed since ancient times, they are written into strange texts that have not existed since ancient times." This is a book of big ridicule fables, cover the author is really because of the sorrow of the partridge, the power of the tang, so he wrote this biography of the boudoir court. Therefore, the author "wrote this biography of the boudoir court" for the purpose of "mixing people", the true meaning is still in the secret writing of "the sorrow of the partridge, the power of the Tang Di", and the Jia family of "writing false is to know the truth" (fat criticism) has the Implication of the Abolition of the Crown Prince Yinqing qin Keqing and the implicit reference to the Yongzheng Jia Jing, so the Jia family is also a metaphor for the royal family[Note 3], and the "Sorrow of the Partridge and the Power of the Tang Di" also have the meaning of the dispute between orthodoxy and unorthodox.
The text is unorthodox with Jia Jing, who alludes to Yongzheng, and Qin Keqing, who implies Yin, as orthodox, and naturally intersects with Qin Keqing's Bao Daichao for the fifth time, as the three most important dreamers in the dream of the Red Chamber, which is the representative of orthodoxy in the text. If the unorthodox side of the Jia family who "writes falsehoods knows the truth" and wants to take the orthodox "secret" instead, it is bound to take step by step, step by step, and use everything in the open and in the dark.
Of course, Eryu, who has deep political implications and is also the most important "Zhen Shiyin" in the text, is the primary target of the unorthodox side. The text has the so-called "write without writing", "write without writing" (fat batch), the seventy-sixth time, The Miaoyu Mid-Autumn Festival joint sentence "Shi Qi God Ghost Fight, Wood Monster Tiger Wolf Crouch", which implies the persecution of Eryu by the unorthodox side. In the end, the orthodox side that is constantly consumed by the non-orthodox side, "who knows whether it is strong or weak?" (The seventh return to the previous batch), the non-orthodox side unexpectedly accumulated small victories into big victories.
When Lin Daiyu, the "dream of political secrets", died in tears, and the "wooden and stone former alliance" truly became an old dream of the former dust, in the text of "there are metaphors in the table", it means that the political illusion of the orthodox "secret" side in the "ninety spring light" (fat batch) of the fable has come to an end. For Jia Baoyu, who has never lost his beloved Lin sister, it is indeed a huge blow, but his life cannot be regarded as a complete defeat, and it can even be said that there is still great hope, after all, there is still a nearly perfect Bao sister waiting for him, because they have a "golden jade marriage" between them.
However, the "golden and jade marriage" is doomed to be an empty space in the end, because when the orthodox prosperity is exhausted and there is nothing to do, that is, the day when the unorthodox conspiracy succeeds and soars. From the perspective of political reality, since it is unorthodox, it must be as yun yun in the crab poem of the thirty-eighth Baochao's "small topic, allegorical meaning", "The road in front of us has no longitude and latitude, and the spring and autumn sky in Pili is black and yellow", liquidating the orthodox counter-offensive, exterminating and killing them, and showing no mercy, so if you want to return to a perfect secular life, you will also face an insurmountable barrier in the real world.
Orthodoxy is in decline, dying out, and the unorthodox is rampant, which is what is called the end times in the text. At the time of the eighth "Golden Jade Gathering", the so-called poems of later generations mocking the drama include the sentence "Good knowledge of bad luck defeats Jin Wucai, and lamenting that when the jade is not just", that is, it implies that dai Yu dies in tears and dies, and the day when the "golden and jade marriage" is honored, it is also the time of "shi qi" and "bad luck", and "shi qi" and "luck failure" are actually the hidden words of the end of the world in which the orthodox style declines and dies rather than the orthodox arrogance is becoming increasingly arrogant.
Therefore, just as Bao Daichao is one, the "Wooden stone former alliance" and the "golden jade marriage" are not different bodies that are independent and antagonistic to each other, but are interrelated and inseparable communities, metaphorically the death of Lin Daiyu of the family country politics, and when the "wooden stone former alliance" truly becomes the old dream of the former dust, it is actually doomed to the final outcome of the "golden jade marriage".
From this, it can also be seen that the "beauty" of Qin Keqing has a profound meaning, that is, the politics of the homeland and the secular life are inseparable, interdependent, and mutually influential. Home-state politics is, to a considerable extent, the era, and for the most part, home-state politics, the epoch, determines secular life.
The most obvious example is Qin Keqing, as "the outline of this book, the big bito, the great irony", Qin Keqing alluded to Yin Rong, who was deposed as the crown prince for the second time, and his political dreams had been shattered, and of course secular life could be imagined, and the final outcome could only be forced to hang himself [Note 4]. Death means the end of everything, including, of course, worldly life.
As the symbol of the orthodoxy of the text, the political part of Qin Keqing's home country, in the fierce political struggle, as a frustrated party, Lin Daiyu has no other way but to die; and although Xue Baochao has perfect wisdom in dealing with the world, as a part of Qin Keqing's secular life, she is also "full of troubles and sorrows" in the unorthodox last days.
In the feudal society where the family and the country are integrated, Yin Ronggui is the special status of the prince, which gives his tragedy a metaphorical symbolism of the tragedy of the times. Therefore, Jia Baoyu will lose both the "Daiyu" of his home country's politics and the "Baochao" of secular life, which is a metaphor for a tragic era in which not only cannot be "beautiful" in the end, but is not beautiful at all[Note 5].
Therefore, the tragic process of "Mushi Qianmeng" and "Golden Jade Marriage" interpreted by Bao Daichao as a whole is that the author uses the art of "Jia YuCunyan" that is in the political whirlpool to reproduce the turbulent history of the Qing Dynasty that spanned the three dynasties of Kang Yongqian with the "Jia Yu Village Dialect" art centered on the deposed prince Yin Rong, who was in the political whirlpool.
However, the text begins with the time of "there are not many hot days" (fat criticism), when a cadre headed by Bao Daichao is already in the last days, that is, during the "second autumn" period in the "ninety spring lights", "the outline of this book, the big bito, the great irony" Qin Keqing is only the illusion of the dream of the dead deposed prince Yin Rong's "love heaven and love sea fantasy body", metaphorically qin Keqing's family politics, Dai Yu, is only an orthodox dream, and can also be said to be a broken dream of Bao Yu, so Eryu's so-called love is only the "wooden stone former alliance" of the old dream. The inexhaustible tears of Daiyu's life are a metaphor for the decline of orthodoxy and the rise of the unorthodox, so the text is actually an apocalyptic lament[ Note 6].
Erbao can only pray that "jade asks for a good price in the tree, and when it flies when it stays in the woods", but Jia Jing, who implyses yongzheng, is obviously not a good "Jia", Baoyu does not "get a good price" in the end, and baochao, which is "buried in the snow of the golden hairpin", does not usher in the "good wind" of "shifei"; Daiyu, who is "hanging in the jade belt forest", is also doomed to die of tears. The three most important dreamers all end tragically in the end, and they, as a whole, are the most poignant theme of this lament of the last days.
The text is the Qing Dynasty's "Ninety Spring Light Fables", but also the lament of the last days, in which "Zhen Shiyin" the history of the Qing Dynasty, but the text "write false to know the truth", the "true" of which not only has the history of the Qing Dynasty, but also its own ups and downs of the family history, therefore, the text is actually the author's ninety years of family history and the history of disillusionment in the end times.
For the gifted author, although the "ninety spring light" is not only unable to "be beautiful" in the end, but not beautiful at all, there was also a beautiful "spring light" before the unorthodox replaced the orthodox, that is, the "first spring" in the "three springs" [Note 7] in the text, if he could have been born in this period, he could have held the "jade" and embraced the "nobile", just like all the noble subjects in the prosperous world, who could not only "reach the world at the same time", but also have a perfect family life, but the author was born before and after the unorthodox Yongzheng king in his heart The "heavens" have been broken, but their own "materials" have no reason to "make up for the heavens", and in the end, they only end up with a "wind and dust, nothing has been accomplished, and half a life has fallen".
Lipogram pointed out that Baoyu is the author's "self-contained", and Bao Daichao is one, so "can solve" bao daichao's sorrow, it can "solve" the author's "bitter tears". The author who has been depressed all his life, just like Daiyu, has been immersed in the endless "bitter tears" of his home country all his life, and like the second treasure, he is sealed in the "椟中" and "奁内" of the last days, not only unable to exert his ambitions, but even normal life is difficult, often having to "eat porridge and wine for the whole family on credit".
Therefore, the text with the integration of Bao Daichao as the main line is actually the author of the last days, after the prosperity has ended, in the dilemma of "rafters and rope beds", looking back at the history of the Qing Dynasty and the family history in the "Ninety Spring Light", recalling the old dream of Qin Huai, who was once prosperous, and lamenting that he was not born at the right time. However, the text is presented in a dreamlike form, and its uniqueness lies in the fact that it does not begin with "rafters and a bed of tile ropes", but opens with a time when there is still a "no hot day", so the time in the text breaks the boundaries of normal time, and it is the so-called author stone standing at the time of "no hot day" (equivalent to the present), looking back at the past time of "fire cooking oil, flowers blooming", looking at the end of the future prosperity. Textual time, where past, present, and future merge, is a dream time that is very different from ordinary physical time, and therefore seems abnormal.
Note 1: For details, see the "Line" Walking in the Red Chamber" series of humble articles 30-37 Daiyu part
Note 2: For details, see the section of Baochao 41-44 in the series of humble texts of "Walking the Red Chamber"
Note 3, for details, see the "Line" Red Chamber" series of humble articles 11-13 "Jia Family One by One is both the Cao family and the royal family"
Note 4: For details, see "The Walk" of the Red Chamber" series of humble articles 2 "The Death of Qin Keqing"
Note 5, for details, see the "Line" Walking in the Red Chamber" series of humble articles 50 "The era of "can not "and be beautiful" is one by one, and the meaning is far-reaching"
Note 6, for details, see "The Line" Walks in the Red Chamber" series of humble articles 21 "Lin Daiyu-11 Lamentations of the Last Days, Fable of "Ninety Spring Light""
Note 7, for details, see the "Line" Walking in the Red Chamber" series of humble articles 20 "What is the explanation of the "Three Springs"? 》
Author: Guo, this article is to read less of the original works of the Red Chamber. Welcome to my headline number: Read less about the Red Chamber and tell you a different story of famous books.