Wang Fuzhi (王夫之), also known as Jiang Zhai (江斋), and Later Ship Mountain,was born during the Ming Dynasty and died during the Kangxi Dynasty of the Qing Dynasty. Wang Fuzhi received a traditional Confucian education since childhood, and its main idea is Confucianism, which is no longer controversial. However, due to the great changes of the Ming and Qing Dynasties and the failure of the anti-Qing restoration, Wang Fuzhi's thought showed a clear state of Convergence of Confucianism and Taoism. His writings also deal with the three schools of Confucianism and Taoism, showing an inclusive state of thought. Among the Taoist works are a volume of Lao Tzu Yan, thirty-three volumes of Zhuangzi Xie, and one volume of Zhuangzi Tong. At the same time, the words he created also showed a strong Taoist feeling. The Quanqing Ci Shun kang volume contains a total of 279 Chuanshan words, of which there are more than 20 words involving Lao Zhuang, and many words have hidden meanings.
<h1 class= "pgc-h-arrow-right" > First, the expression of Taoist feelings in Wang Fu's words</h1>
Funayama's words inspired by Taoist doctrine roughly represent his acceptance and development of Taoist doctrine. They can be broadly divided into the following categories:
<h1 class = "pgc-h-arrow-right" > (i) political ideals and realities</h1>
Wang Fu experienced many setbacks in his life, after the fall of the Ming Dynasty, he and Guan Qiusi raised an army to Hengshan to oppose the Qing and restore the Ming, and after the defeat of the army, he defected to the small court of the Southern Ming Dynasty, and was given the position of Xingxingxing, but he almost died in infighting. After that, he fell ill and ended his eunuch career. The turbulent times he lived in had many similarities with zhuangzi's warring states, and Zhuangzi's political outlook deeply influenced Wang Fuzhi's view of politics. Although Zhuangzi is one of the representative figures of the Taoist school, he is not an absolute opponent of joining the army, but he believes that the real political environment is too bad, and it is not conducive to his own preservation. "Zhuangzi On Earth" is mainly to write about the dangers of realpolitik, Zhuangzi borrowed Ye Gongzigao's mouth and said: "If things do not succeed, there will be humane troubles; if things are successful, there will be yin and yang troubles." "In this case, if you want to save yourself, you can only improve your spiritual cultivation and go with nature." Or, just stay away from politics and be "useless." Although Wang Fuzhi was very loyal to the Ming Dynasty, he practiced Zhuangzi's point of view in the infighting in the small court of the Southern Ming Dynasty, "Yu went to the province, and when he worshiped the small grievances of the group, he also put Xie ill in the mountains." "Eich fell ill and avoided the political whirlpool. This kind of thinking of "the state has no way and is hidden" is mainly embodied in Wang Fuzhi's words full of hidden thoughts, "Do not sing the old songs of Jiangmen, there are vines in the world." ...... The lonely blowing iron flute soared away, startling the remnants of the flower girl Luo. (Partridge Heaven and Vines, Partridge Words, Part 3) Expresses his vision of a secluded life through Mr. Baisha's seclusion. The "Zhuangzi Qiwu Theory" has a saying: "This is also one right and wrong, and the other is also right and wrong." Everything seems to be very different, but in fact, it is all the same in essence, and it is all unified in "unity". After Wang Fuzhi retired from hiding, he also saw through the essence of the political struggle, and could not help but say, "Let the feast end, the conquest bureau stop, and the canal does not increase ru is not light." ("Qinyuan Chun Meihua Daoist Inscription Skull Diagram, Shu Gui scorned its contempt, for other seven songs, but the words are different and the seeing is not far away.) On the contrary, the Three of the Four Orthodox Ones clearly expressed his idea of Qi Wu. "Laughter has always been, brute-touch contention over what to do, cold look at idleness to see dingya." As far as the sea waves, Thousand Degrees Ofsumada, my heart is quiet. ("Ruihe Xian Shou Li is Good") While expressing the ambition of enron indifference, he uses the story of "Zhuangzi Zeyang" "Wild Touch Dispute" to mock the meaninglessness of political struggle.
<h1 class = "pgc-h-arrow-right" > (ii) life and death</h1>
Taoist doctrine emphasizes the eternal life of the human spirit, and equates the life of the flesh with death, and life and death are "changes in events, and the actions of fate are also changes in form that conform to the laws of nature, so people should not be too attached to the problem of life and death, but should accept it calmly. Wang Fuzhi accepted the Taoist doctrine of life and death, so he had a broad-minded attitude towards life and death. This mentality manifests itself in the lyrics, sometimes as a kind of playful ridicule, "It was you back then." Take it all in, and come here. More than that, it is clear and clear. ...... To the head of the calendar, half-drunk, not difficult to drive. Unprovoked bosom, pay with the black kites. ("Bo Xing, Noon Sleep Asks The Canal") expresses his calmness about life and death in a tone of reproach and laughter. Sometimes it is expressed as an objective and calm statement, "It is difficult to stay when you go, it is difficult to stay in the original, and it is difficult to play with the moon rhinoceros." ("Qinyuan Chun Meihua Daoist Inscription Skull Diagram, Shu Gui scorned its contempt, for other seven songs, but the words are different and the seeing is not far away.) On the contrary, do the Four Corrections of the Fourth) to leave a metaphor for life and death, and have an open-minded and open mind. Sometimes he expresses the author's dialectical view of life and death, "It is difficult to deceive in the daytime, and the blue sky is not happy, only this skeleton." ...... Mo Relied on ignorance, concealed that he had eyes, and always paid Wutong a piece of autumn. It should be recognized, and the next time it is decomposed, there is no wind flow. ("Qinyuan Chun Meihua Daoist Inscription Skull Diagram, Shu Gui scorned its contempt, for other seven songs, but the words are different and the seeing is not far away.) Contrary to its meaning, the first of the Four Correct Ones) This dialectical attitude is the same as that of "Zhuangzi Qiwu" proposed that "things are nothing but others, and things are nothing but others." The self is not seen, and the self is known. Therefore, it is said that he is because of him, and he is also because of him. He is fang sheng zhi said also. "There are big similarities.
<h1 class = "pgc-h-arrow-right" > (iii) Reality and Dreams</h1>
Wang Fuzhi received an orthodox Confucian education, which had a great influence on him, cultivating his ambition to help the people through the ages and his desire to serve the country loyally. Therefore, when the Ming Dynasty fell, Wang Fuzhi defected to The Southern Ming with the integrity of "loyalty", but the weak and weak Southern Ming court really could not bear the great task of restoring the country, and Wang Fuzhi returned to his hometown in desperation, with a lot of enthusiasm, but his ambition was difficult to reward. The Emphasis of Taoist Doctrine is precisely to avoid chaotic politics and thus return to the way of nature, and although Wang Fuzhi has a deep view of Taoist doctrine, he cannot help but feel resentful under the retreat. The collision of the Confucian jingshi jimin and the Taoist theory of conforming to nature gives rise to the lament that Wang Fu's life is like a dream. In addition, the reality is already like this, and the writer places this many sorrows in his dreams.
"Zhuangzi Qiwu Theory" said: "In the past, Zhuang Zhoumeng was Hu Die, and the vivid Hu Die was also, self-metaphorically suitable for Zhi Zhi and! I don't know zhou also. If you are aware, then you will be aware of it. I don't know if Zhou's dream is Hu Diehe, and Hu Die's dream is Zhou He? Zhou and Hu Di, then there will be a difference. This is called materialization. Wang Fuzhi repeatedly uses the allusion of Zhuang Zhou Mengdi in the words, and the "dream" image is also a common image in the Funayama word. Funayama often lamented the impermanence in some words, "Yunya sky is low and cannot be lifted, and the white-clothed dogs are random." ("Nian Nu Jiao, The Mirror") Is right and wrong in the end is an emptiness, "Dream Crane Yuanye." He zhi ant dream woke up also. ("RuiHe Xian Shou Li is Good") uses the allusion of Nan Ke Yi Dream to express the view that the joys and sorrows of life are always empty. Other words express the difficulty of distinguishing between dreams and reality, that is, the materialized view. "Not only was Dauni Mountain born, but also summoned Dongshan to sleep, and the mirror is the real head." ("Water Tune Song Head Dialect") and "Several times they met in a dream, and the doubt was not improper." Herons are empty with a head full of frost. ("Huan Xi Sha Qiu Gan") and "He has another flower on the roof every day, and the world has its own Liu Lang encounter." They are obsessed, and the butterfly dreams do not wake up. It's boring. ("Behind the Red Brother of Manjiang, the Kings See the Overlap of Comfort, Sympathize with Their Decline, Have An Excess of The Prize, and Answer With Tears") These words are obviously imitating the allusions of Zhuang Zhou Mengdi in "Zhuangzi Qiwu Theory" and are full of philosophy.
Chuang Zhou Meng Di or Di Meng Zhuang Zhou?
Wang Fuzhi's words were not only deeply influenced by Taoist doctrine, especially Zhuangzi's thought, in terms of ideological content, but even the style of words was deeply influenced by the writing style of Zhuangzi. "Zhuangzi" has always been praised for its imposing and allegorical Manyan, and it has also had a profound impact on the literary creation of later generations of literati, and the literary creations of Tao Yuanming in the Jin Dynasty and Li Bai in the Tang Dynasty were influenced by Zhuangzi. In fact, Wang Fuzhi also has some extraordinary lyrics, such as "Merry Wind and Laughter":
The old man had no excuse, asked the ancients, and several people knew. Crush the red xia, twist it into a fire date, and the jade dew will be combined to make an ice pear. A full meal, a basket of night moon, charcoal boiled ice. In a pinch of the sky, the stars fall with the fingers, and from the remnants of wax, the flowers promote spring return. In the autumn wind falling leaves, the blue sky and the sound of the glass. Laugh at the white sparrow, lose me stealing ride. The golden bullets opened, the windows chirped birds, the jade sheng evoked, and the thatched shop was barren. And attentive to the expectation, absolutely tune the clock period.
The majesty of this poem is not comparable to ordinary poetry, even compared with Li Baihao's works. Some other words are also full of pride, "Outwit the demon toad three-legged monster, paved with silver souls." Ask for medicine, the year of deception. Yu Yu can forbid cold to the bone, but has affection and is not afraid of Galaxy Guang. The sword is in, the hero is in the palm. ("He Groom Mid-Autumn Festival, serious illness, not allowed to swim with the son of the you, chant this consolation") "The sail has been hung, and the curtain is frequently opened." The waves crash on the shore and hover. Fu Weng is full of storms and waves, and it seems that this storm is also fast. (Partridge Tian, FujiTsuki, Partridge), is clearly influenced by the style of Zhuangzi's writing.
<h1 class="pgc-h-arrow-right" > second, the reason</h1>
The reason why Wang Fuzhi's words reveal a strong Taoist sentiment is closely related to his life situation, education and the dynastic changes he has experienced. First, he was born into a family of declining landlord intellectuals and received a traditional Confucian education. The influence of Confucianism made him responsible for entering the country, but the demise of the Ming Dynasty has become an unchangeable reality, and the writer inevitably has an infinite sense of distress. At this time, the Taoist's reclusive feelings rise, and under the guidance of this sense of yearning to return to the hidden mountains and forests, the writer gradually shifts the focus of attention from the external political environment to the individual person, and thinks more deeply about the existence of man itself and the spiritual pursuit, so when composing the lyrics, he will integrate various thoughts on life into it. Secondly, this is related to Wang Fuzhi's interaction with others. Funayama interacted with people in writing at a young age, and it is recorded that by the age of twelve he was able to "return to his friends with words." After he grew older, he befriended many literati and pilgrims, including many transcendent people, the most representative of which were Xia Rubi, the Lotus Crown Daoist, Fang Yizhi, the monk fang Yizhi, and the broken door monk Bao Ergeng. Escape zen is a very common phenomenon among the remnant literati of the late Ming and early Qing dynasties, and the monks of Yaodi have repeatedly advised Wang Fuzhi to take refuge in Buddhism, "Fang Gong has repeatedly advised Him to escape Zen with wisdom, and Gong (that is, Wang Fuzhi) should not." Although Wang Fuzhi refused to enter the Buddhist gate, he did not refuse to further study Buddhist thought in his interactions with them, thus forming his own rather systematic system of thought, which was reflected in his lyrics.
< h1 class= "pgc-h-arrow-right" > third conclusion</h1>
In summary, from Wang Fuzhi's lyrics, we can roughly understand Wang Fuzhi's Taoist feelings. However, in reality, Wang Fuzhi's study of Taoist doctrine and Buddhist doctrine is to serve Confucianism, simply to use "interpretation" to explain "Confucianism", or to provide spiritual support for his own Confucian feelings, or to dispel his resentment that his ambitions have not been rewarded, in this process Confucianism has always been in a dominant position. The analysis of his Taoist feelings is more conducive to our comprehensive understanding of Wang Fuzhi, and also provides an entry point for us to deeply study his ideological system.