In the superficial story, Qin Zhong and Miao Yu have no form of intersection in Dream of the Red Chamber; but in the hidden story, the two people are closely and intrinsically connected in some ways.
Moreover, it can also be said that this connection is also directly related to how the name "Cao Xueqin" came about.
Perhaps some friends who are familiar with the Red Chamber will ask: The fifteenth time, Qin Zhong and the little nun Zhi'er secretly secretly had a secret affair at the Mantou Nunnery, and the look back was "Wang Fengjie's Langquan Iron Sill Temple, Qin Whale Qing Got Interesting Mantou An", and Miao Yu's favorite two poems are: "Even if there is a thousand-year iron threshold, there must eventually be a steamed bun." "Does this indicate that there is a close and intrinsic connection between Qin Zhong and Miao Yu?"
The writing style of "grass snake gray line, thousands of miles" tells us that the answer is yes. However, this is only a vine, if we can carefully touch this vine, we can feel many melons, including the origin of the name "Cao Xueqin".
If any of our friends scoff at it, we might as well follow the spread of this vine together to see if we can touch some melons.
<h1 class= "pgc-h-arrow-right" > the first melon: Miao Yu and Wan Feng Grand Monk</h1>
After Qin Zhong returned home from the Mantou Nunnery, "because he suffered some wind and frost outside the effect, and he was secretly tied up with Zhi'er, he inevitably lost his temper, and when he returned, he coughed colds, was too lazy to eat, and was invincible." ”
At the same time, because Jia Yuanchun was named The Shangshu of Fengzao Palace and crowned Xiande Concubine, the construction of the provincial pro-villa Grand View Garden was brewed.
Here, the "intelligent child of The Mantou An" (Shui Yue An) escaped into the city privately, found Qin Zhong's house to look at Qin Zhong, was unaware of Qin Bangye, expelled Zhi Er, beat Qin Zhong, and his own angry old illness attacked, and he died of three or five days. Qin Zhongben was weak and weak, and he was still sick, he was flogged, and now he saw his old father die of anger, and at this time he regretted nothing, which added many symptoms. ”
At the moment when Qin Zhong died of illness, the Grand View Garden was also built, and Jia Fu not only bought twelve girls from Gusu, but also bought ten little nuns and little Daoist nuns, and also invited Miaoyu with hair cultivation.
In the text, Qin Zhong's transition from illness to death and Yuan Chun's concubine to the completion of the Grand View Garden are described in cross-cutting ways. Therefore, we cannot but suspect that this is implying that there is a causal relationship between the two.
That is to say, the Grand View Garden was built because qin zhong "died huangquan road". In the same way, if it were not for Qin Zhong's death, there would be no Miaoyu appearing in the Grand View Garden.
Miao Yu, who lives in Li Cui'an, said this when inviting Xue Baochao, Lin Daiyu, and Jia Baoyu to taste tea: "Five years ago I lived in the Xuan Tomb Panxiang Temple..."
There is indeed a temple in Xuanmu Mountain in Wuzhong Guangfu Town, Suzhou, called "Sheng'en Temple", and the full name is "Tianshou Sheng'en Zen Temple".
Is this "Sheng'en Temple" the "Panxiang Temple" in Myoyu's mouth?
The experience of Miao Yu introduced to Lady Wang by the Lin Zhixiao family was not unintentional, nor did it come out of thin air. Instead, it is based on the life of Master Wei Zen, the founder of the Sheng'en Temple on Xuan Tomb Mountain, Wanfeng Shi:
(1). When Wan Feng was young, he "saw the monk smiling and making a palm gesture"; Miao Yu was sick since childhood, and "bought many substitutes and did not use them", and he was better after he left home. It is intended to imply that Miaoyu, like Wan Feng, was born with the fate of a Buddha, and that they had been monks since childhood.
(2). Wan Feng "deeply creates the truth of things, the word Han Qigu"; Miaoyu "is also very fluent in literature and ink, and the scriptures do not need to be learned".
(3) Wan Feng wears a robe, but does not shave his hair; Miao Yu practices with his hair.
(4) Wan Feng "behaves very differently from people"; Miaoyu is "naturally proud", "born strange", and calls himself a "deformed person".
(5). Wanfeng's master, Qianyan Zen Master, who was proficient in the number of first gods, said to Wanfeng, "Ru Feng Ru ming stopped. Miaoyu's master, who was also proficient in the Innate Divine Number, told Miaoyu, "Live in silence here, and there will be your results later." ”
(6). Wan Feng said: "Do not climb high and take advantage of the nobles, and be slow and inferior"; Miao Yu said: "The Houmen Gongfu will suppress people with your power." ”
(7). Xuan Tomb Mountain and Deng Wei Mountain were originally one mountain, and Wan Feng founded the sect here because the Wei character was homophonous with the "Wei" of his name "Shi Wei", so "Sheng'en Temple" was also called "Wanfeng Temple"; Deng Wei Sheng'en Temple was originally a Buddhist gate "temple", and the name of Miaoyu was derived from it. And it shows that Miaoyu is also a symbol of "Wanfeng Temple".
Xuan Tomb Mountain originally only had the temple of Sheng'en Temple, and Miao Yu's experience was deduced according to the life deeds of the great monk WanFeng, the founder of the mountain, and the "Xuan Tomb Panxiang Temple" of course referred to Deng Wei Sheng'en Zen Temple.
<h1 class= "pgc-h-arrow-right" > the second melon, "grimace blue urn" and "skull stone"</h1>
Miao Yu said, "This is the snow on the plum blossoms that I collected five years ago when I lived in Xuan Tomb Panxiang, and I got the ghostly face of the flower urn and an urn." Always reluctant to eat, buried in the ground, only opened this summer. I've only eaten it once, and this is the second time. ”
Deng Wei Mountain is planted with plum blossoms, known as the "Fragrant Snow Sea", which is a sacred place for Jiangnan people to explore plums, and it is not difficult to collect an urn of snow from plum blossoms. However, this "buried in the ground" should of course be buried in the "Panxiang Temple", however, she followed the master to live in the capital, and then spread to the Grand View Garden, Li Cui'an, has she always carried it?
Moreover, Sheng'en Temple is a monk's temple, how could she, a girl, live in a monk's temple? Strangely, it is naturally written in this way for a reason and a metaphor.
One of the metaphors is that Miaoyu symbolizes The Temple of Deng Wei Sheng'en.
Since this is the case, the so-called "grimace blue urn" is of course not a real reference, but another metaphor. What is a metaphor?
Originally, nearly a hundred meters northeast of The Temple, there was a landscape called "Skull Stone", which was blue-gray in appearance, which was exactly the same as the color of the grimace celadon in the Ming and Qing dynasties, and it was really appropriate to describe it as "the urn of grimace blue".
At the same time, as an important landscape of the "Skull Stone" of the Sheng'en Temple, people often do not miss the "Skull Stone" when talking about the Sheng'en Temple, as if the two cannot be separated.
It is precisely for this reason that when Miaoyu talks about Sheng'en Temple, he will also hide the "skull stone" in it by the way, and when Sheng'en Temple becomes "Panxiang Temple", the "skull stone" becomes a "ghost-faced blue flower urn", which is also logical.
This skeleton-like stone was originally formed naturally, and the characteristics of "transparent, dewy, thin and wrinkled" are very similar to artificial rockeries, so it is also called "true false mountains".
In the first year of the "Tianshun" of The Ming Dynasty (1457), due to the scouring of the flash flood, the "Skull Stone" first saw the light of day and immediately became the famous landscape of Sheng'en Temple. In the war in the last years of the Ming Dynasty, it was buried in the ground. Until the summer of the twelfth year of the Kangxi Dynasty (1673), due to the flash flood, it once again revealed its true face.
Miaoyu said that the "ghost-faced blue urn" was buried in the ground five years ago, and it was only opened this summer, in fact, it is a metaphor for the "skull stone" to see the sky in 1673, and five years later, it is 1678.
From this, it can be seen that another intention of Miaoyu's words is to conceal these two years, and the question is, what is the meaning of such as concealment?
Originally, the "San Fan Rebellion" broke out in the twelfth year of Kangxi; in the seventeenth year of Kangxi, Wu Sangui declared himself emperor in Hengyang, and a few months after establishing the "Wu Zhou" regime, he died.
So, Miaoyu's use of the "ghost-faced flower urn" as "skull stone" is an allusion to Wu Sangui, who introduced the Manchu Qing in the northeast into Guanguan? Or is it a metaphor for the Manchu Qing and Kangxi? Only each of them understands on his own.
In fact, whether it is the Temple of Grace or the "Skull Stone", as the image of the hidden story, it is given multiple metaphors and meanings.
<h1 class="pgc-h-arrow-right" > the third melon, the Treasure of Qin Zhong and Sheng'en Temple, "Zhu Gong Mao Bell"</h1>
The fifteenth time that Qin Zhong and Zhi Er secretly fell in love, the return was "Wang Fengjie's power iron sill temple, Qin Whale Qing got fun mantou an", as a result, Qin Zhong died because of the steamed bun temple;
On the sixty-third time, when Xing Xianyan introduced Miao Yu to Jia Baoyu, he said: "He (Miao Yu) often said: 'There are no good poems among the ancients since the Five Dynasties of the Han and Jin Dynasties, the Tang and Song Dynasties, only two good sentences, and said: "Even if there is an iron threshold of a thousand years, there must always be a steamed bun. "'So he called himself 'a man outside the threshold' ,......."
Under the brushwork of "grass snake gray line, thousands of miles of veins", there is definitely a connection between the two. But, what exactly is this connection?
Judging from the various descriptions of the "skull stone" of the Hidden Wanfeng Zen Master in the book, the author is very familiar with the Sheng'en Zen Temple on Deng WeiShan, and the writer must also know the treasure of the town of the Sheng'en Temple: "Zhu Gong Mao Zhong".
Originally, during the Spring and Autumn Period, there was a viscount small state in Shandong, "The State of Qi", and its fourteenth monarch, Duke Xuan of Qi, was named "Keng", also known as the Duke of Yi and the Duke of Yi, and the "Gong Gong of Yi" was cast by him.
After the fall of the State of Chu, its people gradually migrated outwards with the surname "Zhu", and one of them spread to Wudi pei county, and later from this branch a Zhu Zhongba was born. Therefore, the Duke of Yi was originally the ancestor of Zhu Yuanzhang, the ancestor of the Ming Dynasty.
The connection between Qin Zhong and Miaoyu and Sheng'en Temple means that the Zhuming Dynasty was an orthodox and legal unified dynasty established by the Han people after the Qin Dynasty.
So, what is the metaphor of Qin Zhongzi Whale Qing?
This is a myth and legend from ancient times:
There is a beast named Pu Prison on the seashore, shaped like a dragon but smaller than a dragon, and it is easy to sing. Pu Lang is usually most afraid of whales, and whenever he encounters a whale attack, Pu Lang screams incessantly. So people put their image on the bell, and carved the long wood of the bell into the shape of a whale, with which to hit the bell, but the bell sounded loud and bright.
It can be seen that the "Qin Zhong Zi Whale Qing" conceals the monster "Pu Prison" that resembles a dragon and not a dragon, and the word "Pu" is given a special meaning in "Dream of the Red Chamber", using "Pu Lu" and "Hulu" to harmonize "Hu Yu" to hide the Manchu Qing. And Qin Zhong also harmonized with "Qin Final", meaning "Ming Death", and "Qin Zhong Zi Whale Qing" implied that "Zhu Mingshi died in the Manchu Qing". At the same time, Zhi'er also called Mantou An "Prison Pit", which tangiblely and invisibly made Mantou An and "Pu Prison" form a relationship.
From the Tiezhan Temple to the Mantou Temple, from the Sheng'en Temple to the Panxiang Temple, isn't the deep meaning of such a setting worthy of digging deep and exploring by every "red fan"?
<h1 class = "pgc-h-arrow-right" > the fourth melon, the past and present lives of the "Xuan Tomb Panxiang Temple"</h1>
When the Lin Zhixiao family introduced Miaoyu to Madame Wang, they secretly hid the life of Wanfeng Zen, in addition to the "temple" of Miaoyu symbolizing Sheng'en Temple, there is a second meaning, that is, it can implicate the "past life" of Deng Wei Sheng'en Temple:
In the first month of the fourteenth year of Ming Hongwu (1381), Ming Taizu Zhu Yuanzhang sent people to Deng Wei Sheng'en Monastery to summon the monk Wanfeng to Beijing, but by the time the edict arrived at the monastery, the monk Wanfeng had already died on the twenty-ninth day of the first month seven days earlier.
According to the "Chronicle of Sheng'en Temple", on the twenty-ninth day of the first month of the fourteenth year of Hongwu, Wanfeng Zen Master Yuansheng'en Monastery died at the age of seventy-nine. At the beginning of the year, the emperor summoned Wan Feng to Beijing, and Wan Feng died seven days before. ”
The "Records of The Heavenly Grace Temple" also records that at the beginning of the Ming Dynasty, the Sheng'en Monastery received the holy grace of Zhu Yuanzhang, the ancestor of the Ming Dynasty, and the abbot of the temple met with the Emperor Daming, "summoned the Heavenly Temple to sit down", and "looked up to deal with it", "Went to the Great Delight, wanted to teach the monks, and the program of the Dharma". Under the abbot of Sheng'en Temple, "The Head of the Auditor's Plea", "Decree of Permission". Later, he "sprinkled Chen's loss and sent you to the middle of the guizhai"...... Ming Taizu later "repeatedly lotus dragon chapters, favored Mihou". All this is a great honor and a grand grace for this temple in Guangfu Town on the shore of Taihu Lake!
The "Chronicle of Sheng'en Temple" also records Zhu Yuanzhang's "Huai Monk Without Thought, Specially Given Song Shi Poems and Preface" and several poems written for Sheng'en Temple, and may as well be excerpted here:
First, "The Poetry of the Monk Without Recitation uses the rhyme of the former Matsushi Poem":
Talk about the emptiness hidden into the smoke, the road with the moss years.
Ask the Five Sects of The Five Sects of the Unknown Door, where to go in and out of the three ways.
The residual scriptures are recited calmly to the moon, and the song of the rising sun is made up.
The shadow of the mountain is really lonely, and the lamp is pine under the potto.
Second, "The Senior Monk of Sheng'en Temple and the Inscription Monk of Lita Temple" were ordained at the age of nine:
The teacher boy asked Qingxuan, and the world was dazed to learn zazen.
When you are young, you gradually know that your mind is a Buddha, and when you are old, you will realize that you have attained sexual enlightenment.
Zhu Men did not hide gold gifts, and Mao House did not have dry drinks and biquan.
Summoned to the Ninth Heavy to talk about the magic method, Xiang Yi fell for several years.
All this vividly shows Zhu Yuanzhang, who was a monk in his early years, and bathed the Deng Weishan Sheng'en Temple into a grand grace.
In the eighth year of the Ming Dynasty (1443), the temple received the "Tianshou Sheng'en Zen Temple" plaque given by Emperor Ming Yingzong Zhu Qizhen; in the sixth year of Jingtai (1453), Emperor Ming Dynasty Zhu Qiyu issued an edict to build a "Baoguo Dojo" at Tianshou Sheng'en Temple, and edicted the Taoist Zen Master Monument; in the third year of Tianshun (1459), after the restoration, Emperor Yingzong wrote the "Sheng'en Zen Temple" again.
A temple of The Linji Sect in Jiangnan Province, unexpectedly received the edicts of the four emperors of the Ming Dynasty (two emperors of the Ming Dynasty) and gave the title of Emperor Yingzong, so that the holy grace mulu and favored care were extremely rare, which also made the Tianshou Sheng'en Temple actually become the imperial temple of the Ming Dynasty.
Although the "ghost-faced blue flower urn" buried five years ago conceals the "San Fan Rebellion" that broke out in the twelfth year of Kangxi and the death of Wu Sangui in the seventeenth year of Kangxi, after all, this is not directly related to the "Xuan Tomb Panxiang Temple", and it is precisely the Kangxi Emperor Xuan Ye who is related. This is the "present life" of Deng Wei Sheng'en Temple:
The "San Fan Rebellion" was put down for three years, and the Kangxi Twenty-third Year (1684), just one year after Taiwan's return to The Ming Dynasty, was only twenty-two years after the demise of the Southern Ming, and only twenty years after the defeat of the Southern Ming's last anti-Qing force on the mainland, the "Thirteen Houses of the Eastern Ming Dynasty". With the aim of calming the anti-Qing sentiment of the monks, literati, and people in Jiangnan, the Kangxi Emperor Xuanye made the first tour of the south.
Therefore, when he came to Nanjing on his southern tour, he led the Minister of Culture and Military Affairs to pay homage to the Ming Tomb of Filial Piety and respectfully performed the ritual of three kneels and nine prostrations. Five years later, in the twenty-eighth year of the Kangxi Dynasty (1689), during the second southern tour, while visiting the Ming Tomb of Filial Piety in Nanjing, Xuan Ye also came to the "Xuan Tomb Panxiang Temple" in Wuzhong, Suzhou.
According to the "Chronicle of Sheng'en Temple", "Guangfu Town Chronicle" and "Deng Wei Sheng'en Temple Chronicle", in the early spring of the twenty-eighth year of Kangxi (1689), when Kangxi passed through Suzhou for the second southern tour, on the fifth day of february, he went to the Sheng'en Temple on Xuan Tomb Mountain. The 84-year-old abbot, Master Ji Shi, led the monks out of the monastery to greet them. After Kangxi 'Wen Yu Comforted Labor' and the monks inquired and exchanged, he ignored Lawton and went up to Deng Wei Wujia Mountain to admire the plum blossoms, when "the sunset was on the mountain, the flowers were covered with light, the upper love was even more joyful, and the unitary carved square returned." In the temple, the Four Yi Hall is decorated with a royal bed, and the internal attendants eat and eat, and the edict "take paper and pencil into the inside". On the sixth day of the first month, the monks met and gave the imperial book "Song Feng Shui Yue" four characters, two hundred and two gold, monks and monks Xie. Enjin "Mountain Temple" a part, flipped through several pages, ordered the guards to store. In addition, Kangxi also gave a poem to the Sheng'en Temple:
Deng Wei is well-known for a long time, watching plums and early spring.
Because of the reward of the victory, it was a heavy time patrol.
Wild and scattered, the mountains are new after the rain.
Colorful open thousands of trees, relatively comfortable.
For a remote temple in Jiangnan, why did Kangxi, who toured the south for the second time, give such a grand gift?
During this time, a time-space dialogue between the Kangxi Emperor XuanYe and the Ming Emperor Zhu Yuanzhang was formed three hundred and eight years apart:
Ming Taizu's edict was to arrive at the Sheng'en Temple on the sixth day of February, and Kangxi was one day ahead of schedule, and the fifth day of February was stationed at the Sheng'en Temple;
Ming Taizu asked The Temple of Sheng'en to "sprinkle Chenhan", and Kangxi "gave the Imperial Book in person";
Ming Taizu asked the abbot of Sheng'en Temple", and the Kangxi Emperor also "warmed his words of consolation" to the senior monks of Sheng'en Temple;
Ming Taizu (明太祖) gave the Temple of Sheng'en "repeated lotus dragon chapters, favoring Mihou", and the Kangxi Emperor also gave "two hundred and two golds";
Ming Taizu wrote a preface to the poem for the Sheng'en Temple, and Kangxi also improvised poetry.
This imitation and dialogue of time and space after a gap of three hundred years is not only to calm and dissolve the resistance of Jiangnan monks and laymen to the Manchu Qing, but also to prove that the Manchu Qing not only replaced Zhu Ming's Jiangshan, but even the Manchu Qing, the imperial temple belonging to Zhu Ming, had to replace it.
In the Ming Dynasty, for Deng Wei Sheng En Zen Temple, or Sheng En Monastery Yu Ming;
In the Qing Dynasty, it is the Xuan Tomb Panxiang Temple, or the Panxiang Temple Yuqing.
<h1 class= "pgc-h-arrow-right" > the fifth melon, the origin of the name "Cao Xueqin"</h1>
Zhu Xuangong, the forager of the treasure of the Zhen temple of Sheng'en Temple, "Zhu GongXian Bell", led the specific positioning of the State of Qi as a vassal state of the State of Lu in Dongyi (Shandong), and close to Qufu, the hometown of Confucius, in the north.
Among them, "East Lukong" is not reminiscent of the "East Lukong Meixi" in the open-scroll wedge, which is titled "Treasure Book of the Wind and Moon".
Then, in the wedge, "To Wu Yufeng is titled "Dream of the Red Chamber"; Donglu Kong Meixi is titled "Treasure Book of the Wind and Moon". Later, because Cao Xueqin was in the mourning Red Xuan..." Did this passage mean something else? It is therefore necessary to re-recognize it.
The wedge tells the myth of a "Nüwa Patching Heaven" leaving a stubborn stone, and the ancestors of the Duke of Wu can also be traced back to the "Nüwa Supplementing Heaven".
In the myth, Nuwa made up the heavens because after the fire god Zhu Rong defeated the water god to work together, the water god angrily bumped into the Mountain and knocked the sky out of a hole. However, the fire god Chongli was also beheaded by Emperor Zhao, and then Feng Zhongli's brother Wu Hui made the fire god Zhu Rong.
Wu Hui's descendant An, because of his meritorious service in following Dayu in governing the water, was sealed by Emperor Shun and sent to Cao Di because of his name Cao An. During the reign of King Wu of Zhou, Cao An's descendant Cao Yi (曹安) was enfeoffed to establish the State of Yi (邾国) for his meritorious efforts in destroying the Shang Dynasty, so Cao Yi was also known as 邾挟, and Cao Yi was the fourteenth monarch of the State of Yi.
It can be seen from this that the expression in the wedge can be seen as the origin of the hidden Zhu surname: "Wu Yufeng" implies that Wu Hui is the common ancestor of the two surnames of Cao Zhu; "Dong Lu Kong" conceals that the Ming Dynasty royal family Zhu surname has the surname Yu Guo; "Cao Xueqin" Cao, because it is homologous with the Zhu surname, alludes to Zhu Ming, "snow" implies the Manchu Qing from the cold land of northeast China, and the meaning of "Qin" is that the wild Qin Lai, which grew up on the water's edge, refers to the Ming Dynasty remnants who fell to the Manchu Qing and had a low status. Taken together, the meaning of the three words "Cao Xueqin" is "Ming remnant".
<h1 class= "pgc-h-arrow-right" > the sixth melon, Xing Xiuyan and Miaoyu</h1>
Xing Xiuyan and Miao Yu have been neighbors for ten years, and the two have a good mentor and a friend. What is this hiding?
The Temple of Shōnen, symbolized by Myoyu, is also known as "Kwangfuku-ji Temple" because it is located in the town of Kwangfuku. "Guangfu" harmonic "Guangfu", in the Southern Ming dynasty that wants to restore the Ming Dynasty, "three emperors and one prison country", who will best embody the word "Guangfu"?
Sheng'en Temple is also located on Deng Wei Mountain, and it is said that Deng Yu, the head of the "Twenty-Eight Generals of Yuntai" in the Eastern Han Dynasty, once lived in seclusion on this mountain and got its name. Deng Wei, who followed Liu Xiuguang of Nanyang to restore the Han Dynasty, was also a Nanyang native, and after the fall of the Southern Ming Hongguang regime, Huang Zongzhou and other Ming dynasty ministers, because the Tang King Zhu Yujian was a Nanyang native, hoped that he could restore Zhu Ming like his fellow Guangwu Emperor Liu Xiuguang fu Han Room, and jointly elected Zhu Yujian in Fujian, imitating "Guangwu" and setting the era name as "Longwu".
Of Zhu Yujian's forty-four years of life, twenty-four years were spent in prison, the second of which was spent in the imperial prison of Fengyang Province by the Chongzhen Emperor, and only a year before he became emperor was released by the orders of the Hongguang Emperor Zhu Yousong, Miao Yu called himself "a person outside the threshold", which was homophonous with the help of "sill" and "prison", implying that Emperor Longwu had been in prison for a long time.
The Longwu Emperor Zhu Yujian was precisely the emperor of the Southern Ming Dynasty, who had the most "restoration" aspirations and the most effectiveness in the "Three Emperors and One Prison State".
If MiaoYu symbolizes Deng Wei Sheng'en Temple and alludes to Zhu Yujian, who will innuendo Xing Xiuyan, who is particularly friendly with Miaoyu, innuendo?
Xing Xiuyan said that when he was a neighbor with Miaoyu, he was separated by only one wall, and the only person who was separated from the wall from Deng Wei Sheng'en Temple was the "true false mountain" known as the "Skull Stone".
In the Ming Dynasty Wu County Teachings, Lu Xiong, a Shihu man, named and inscribed eight scenes on the real and false mountain, namely "Divine Lion Out of Xiu", "Haiyong Gate", "Jiyan Spring", "Hanhui Cave", "Cliff Rock", "Luoji Peak", "Liuyun Cave", and "Lingkong Bridge". Among them, "the divine lion is out of the xiu" and "the cave of the flowing clouds" should come from the sentence of Tao Yuanming's "Return to Xi Ci": "The clouds are out of the heart, and the birds are tired and fly and know to return". "Xiu" originally meant clouds of smoke wafting out of a smooth cave. Therefore, "Out of Xiu" and "Liuyun Cave" have the same meaning as Xing Xiuyan's "Xiuyan". If the name of Xing Xiuyan is derived from the "Divine Lion Out of Xiu", then the "Liuyun Cave" with the same meaning implies the prototype of Xing Xiuyan, the He Tengjiao we all know.
He Tengjiao, the word Yuncong, just as Xing Xianyan occupied the "Xiu" character of "Shen Lion Out of Xiu", He Tengjiao occupied the "Cloud" character of "Liuyun Cave"; and from the point of view of "Yun Wuxin out of Xiu", it is "in history, because of the existence of He Yuncong, there was Xing Xianyan in "Dream of the Red Chamber"" because of the existence of He Yuncong.
Of course, saying that He Tengjiao is the prototype of Xing Xiuyan is not fully convincing.
And look at Xing Xiuyan's words below: "He is practicing at the Panxiang Temple, my family was originally Hansu, and the house in his temple was rented, and he lived for ten years." He Tengjiao, a native of Liping County, Guizhou, may not have been to Deng Weixuan's Tomb Mountain, let alone lived next to Sheng'en for ten years. So what does this sentence say? It turned out that He Tengjiao had served as an official in Nanyang, Henan Province, and although he had only been in Nanyang Zhi County for three years, he married and had children, leaving offspring in Nanyang.
Zhu Yujian was once the King of Tang of Nanyang, and He Tengjiao was an official on the territory of the Tang King, which was also incognito written as "the house in his temple". At the same time, He Tengjiao served as the governor of Nanyang Zhi County in 1636, and became acquainted with Zhu Yujian, the King of Tang, and in 1646, the Longwu Emperor Zhu Yujian was martyred in Tingzhou, Fujian, exactly ten years.
Xing Xiuyan's words below were: "There is nothing to do in his temple as a companion, and all the words I recognize are taught by him." He and I are poor friends, and we have a half-division" This is a metaphor for the period from Nanyang to Nanming Longwu, He Tengjiao has been heavily valued by Zhu Yu, and his "half-division" is the relationship between the hidden monarch and the subject. "Because we went to our relatives" is an allusion to the fact that in 1638, He Tengjiao returned to Liping Ding because of the death of his mother.
"I heard that he threw himself here because he was out of place and his power was intolerable", what did a little Daoist girl have when she was "out of date, and the power was intolerable"? This sentence actually alludes to the fact that in 1637, the Tang Emperor Zhu Yujian violated the ancestral system, privately recruited troops and horses, and established an armed force to fight against the peasant rebel army, and was thrown into the imperial prison of Fengyang Province in the capital of Zhongdu by the Chongzhen Emperor, and only eight years later was released by the Hongguang Emperor Zhu Yousong. Miao Yu's self-proclaimed "Outsider" has two interpretations, pronounced "Kan Wai Ren" means that Miao Yu became a monk and broke away from the worldly fetters; reading as "prison outsider" implies that Zhu Yujian was imprisoned by his grandfather and Chongzhen for twenty-four years, respectively.
"If today's fate is good, we have to meet, the old love is not easy, admit his green eyes, better than that day." 」 This sentence alludes to the fact that Zhu Yujian, who was proclaimed emperor of Fuzhou, had extra trust and great importance to the old man He Tengjiao, who was already the governor of Huguang, and was also appointed as a scholar of Dongge University and a soldier Shangshu, and was given the title of Dingxingbo and commanded the soldiers and horses of the five provinces.
Let's look at Xing Xiuyan's "Wing Red Plum Blossom" written in the word "Red":
Tao Wei Fang Fei apricot is not red, Chong Han first smiled at the east wind.
The soul fei yu ling spring is difficult to distinguish, and the dream of Xia's luofu is not understood.
The green calyx adds makeup to melt the torch, and the immortal supports the drunken red.
It seems that it is an ordinary color, and the thick talk is caused by his ice and snow.
The Jaw Link of the Seven Laws refers to he Tengjiao and Emperor Longwu being blocked by Dayuling and failing to join together, and finally drinking hatred, making the restoration into a Dream of Luofu; the Neck Link refers to He Tengjiao's insistence on resisting the Qing, but ultimately failing; the First and Tail Links write about the plum blossom scene in early spring, alluding to the fact that in the first month of 1649, He Tengjiao was captured in Xiangtan and killed in Changsha after seven days of hunger strike. Before the execution, He Tengjiaokou occupied a "desperate poem":
Heaven is full of suffering, and the water of the Xiang River does not flow.
The refining stone has a heart to a wood, and Ling Yun has no way to comfort the three continents.
Rivers and mountains red land phoenix sad horn, sheji huai people rain overflowing autumn.
The exhaustion has not passed away, and the blood of the year-on-year has stained the Sect Week.
This poem has the same meaning as Xing Xiuyan's "Wing Hong Plum Blossom", and only by reading this one can you really understand the previous one. Its jaw connection "refining stone has a heart and a wood, and Ling Yun has no plan to comfort the three continents", which is similar to the artistic conception of the whole book of "Dream of the Red Chamber".
Xing Xiuyan's name comes from the "Skull Stone", which is also a metaphor for He Tengjiao being captured by the Manchu Qing in Xiangtan and then killed in Changsha.
In fact, from Qin Zhong to Miao Yu, there is still a lot of real history that can be implicated, and everything hidden behind Miao Yu is basically related to the "Qin Final". For example, Miao Yu disliked Liu Grandma, Li Cui'an's five tea sets, and the Concave Crystal Pavilion continued Dai Yu and Xiang Yun Lian poems.
On the whole, from Qin Zhong's "Tiezhan Temple" to "Mantou Temple", from Miaoyu's "Sheng'en Temple" to "Panxiang Temple", all reflect the idea of "full of mourning Ming" as the main idea.