We have noticed that this expression of literary history led to a series of cultural phenomena in the Jin and Song Dynasties: the development of metaphysics, the gradual enhancement of aesthetic consciousness of mountains and rivers, the emergence of metaphysical poetry through mountains and rivers, the theory of landscape painting, the rise of landscape poetry and so on. There is reason to believe that these things must have their internal causes at the same time, but these phenomena themselves cannot be causal or mutually causal. This can't help but arouse our interest in discussing this problem again.
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The Southern Dynasties mentioned the conversation in the Eastern Jin Dynasty in Shi Shuo Xin Yu Literature IV, saying: "As the old saying goes, the Prime Minister Wang crossed the Zuohe River, ending in the three cardinal principles of" no sorrow and joy ","keeping in good health "and" expressing meaning "and turning to Guan Sheng, wherever he went." [2]( P2 1 1) This monument is one of the important bases for later generations to describe Zuo Dongjin's conversation. The Prime Minister Wang mentioned here is Wang Dao, who made the Eastern Jin regime gain a foothold in the south. Together with Sima Shi, he is called "Jiang Wu" and "* * * the world". At that time, the upper-class gentry from the north lived with Wang Dao between Huiji and Linhai on the southeast coast, producing and developing the economy, turning that area into a "paradise suitable for health preservation". [3](P62) It is worth noting that the coastal areas have always been the areas where Taoism spread in Shi Tian. "As a family of Taoism in Shi Tian, the Eastern Jin Dynasty and the Southern Dynasties have old historical records, which are generally related to coastal areas." [3](P 15) Wang Dao's "The Evil King" and "Wudao" since the Han Dynasty. In the Eastern Jin Dynasty, he and his son, calligrapher Wang Xizhi, were undoubtedly the most outstanding figures in this family. Their belief in Taoism will inevitably affect the social atmosphere in the southeast coastal areas at that time.
The most fascinating thing is Mr. Chen's exposition on "the relationship between Taoism and calligraphy". In his view, the people who ruled the art history of China "are independent of the historical fact that Taoism and calligraphy in Shi Tian used each other, which seems to have not been noticed." [3](P34) The story of Wang Xizhi, a calligrapher in the Eastern Jin Dynasty, who loves geese has always been regarded as a literati's "elegant taste". The Book of Jin, Biography of Wang Xizhi, said: "There will be solitary geese in the meeting, and if they can't get the market, they will bring their relatives and friends to watch it. I heard Xihe was coming, and I cooked for him. Xihe regretted it for a long time. There is also a Taoist priest in Yin Shan who keeps geese well. He is very happy with his visit and seeks the market. Taoism says,' In order to write the Tao Te Ching, you should give a gift to a group of people.' Xihe happily finished writing and went home in a cage, very happy. [4]( P2 100) Mr. Chen Yinque put forward a unique view on this story. He quoted the prescriptions in Tao Hongjing's Introduction to Famous Doctors in Qi and Liang Dynasties, Meng Qi's Herbal Medicine for Dietetic Therapy in Tang Dynasty and Jin's Bao Puzi, and pointed out that "taking medicine can lighten people's feelings and prolong life", pointing out: "However, according to doctors, geese are things and have the power to solve erysipelas in five internal organs. Since materia medica is listed as the top grade, its importance can be imagined. Ancient medicine and Taoism are inseparable. Therefore, the geese raised by Taoist priests in Yin Shan are in line with the right army's good geese, and its purpose is not that the right army is lofty and the Taoist priests are vulgar. It's not that the Taoist priest asked the right army to write the Taoist scriptures, nor that the Taoist priest just likes calligraphy. The right army likes the posture of this group of people who are suitable for writing (Teacher Chen said this because the poet said in "Talking about the Back Mountain": "You can't escape a good goose, you have a good wrist, a good neck and a good ear" and so on. Author's note). In fact, Taoist scriptures must be written by talented writers, and writing them is a religious merit. Therefore, this story is enough to show that the actions of Taoist priests and the right army are related to the belief of Taoism in Shi Tian. " [3] (P15) Teacher Chen thinks that the story of "Cooked Goose Alone in Huiji" was invented by a kind-hearted person, because "This basking is not to sell the goose he loves to the Taishou, but why should he cook the goose for the Taishou?" [3](P 15) However, even if this story was fabricated by "the story of later generations imitating geese" [3](P 15), it revealed at least a little information: Wang Xizhi loves to eat live geese, but he is not interested in cooked geese. At present, the local doctors in southern rural areas treat heat poisoning by taking a good goose with pure white fur and golden webbed palms, plucking feathers from the neck, cutting off the carotid artery, and letting patients drink the blood of live geese, which is probably related to ancient Taoist medicine.
Mr. Chen's argument about the relationship between Wang Xizhi's calligraphy art and Taoist belief is to show that those who "follow the teachings and talk about the nature of Laozi and Zhuangzi" learn metaphysics, Confucianism, literature and history, and judge people by their appearances and pass them on to future generations ".Although later generations of scholars" want to admire their high spirits ",most of those aristocratic families" have left the secret of settling down and living, which is really a ghost road to confuse the world and slander the people. [3] (see P34-39) As a historian, Chen Yinque pointed out the relationship between this mysterious belief and China's ancient politics. And Mr. Chen's inference that "Taoist scriptures and Taoist symbols must be learned by people who can write, so those who learn Taoism must visit to find authentic copies, just like those who learn books to find inscriptions" [3](P37) naturally reminds me of the reasons for the rise of landscape poems in the same period and region.
Second, Liu Xie's "On Eliminating Confusion" said: "There are three tricks in Taoist legislation: marking Laozi, telling immortals and attacking Zhang Ling." [5] (Volume 8) Its top grade narrates Laozi and Zhuangzi, "Writing a book on Taoism is expensive and inaction. Reason is static and its essence is soft "; [5] (Volume 8) Shi Tian Taoism in the Eastern Jin and Southern Dynasties worships immortal Taoism and alchemy, and the difference between it and the top grade is the difference between Tao and Tao; Their filth is nothing more than witchcraft and heresy. "In terms of its style, thin and thick. Rough people hate killing people and ghosts; Elite practitioners practice corpse to prolong life. More green, gold silks, governors benefit for a long time; Shu Ren is mildly healthy and less sick. " . [6](P3) Liu Xie believes that pleasure and fear of death are human nature, and the immortal skills of Tianshi Daoism and the five tantric sects, because of their "harmony but difference", can make all beings in the north and south "return to the Sect" for hundreds of years, [5] (Volume 8). [5] (Volume 8) Mr. Chen Yinque believes that this is because "the Taoist family in Shi Tian knows medical skills ... Therefore, the development of medical academic in China should be attributed to the contribution of Taoism. Among them, it is grotesque, but it can still pay attention to the relationship between people and things. Compared with Buddhism, it is a religion close to common sense and human feelings. " [3](P32) aristocratic families in the Eastern Jin Dynasty and Southern Dynasties regarded it as a family belief handed down from generation to generation, which was obviously contradictory to the values of "rebirth" of Confucianism and Taoism [7](P2722). When Wang Xizhi said with emotion in Preface to the Orchid Pavilion that "being born knowing death is illusory, and Peng Qizhi's funeral is illusory", the conflict between his religious belief and Zhuangzi's natural view of "being born together with death" was very obvious. This dissatisfaction with Wang Yang's wantonness, madness and metaphysics can also be seen in the works of Ge Hong, an important Taoist figure in the Jin Dynasty. For example, "Poems of Bao Puzi" said: "Although 5,000 articles were written by Laozi, they are all general comments. Some of them refused to mention the whole thing from beginning to end, while others could bear it. But it is futile to recite this sutra in secret, but not in the main way. What's the harm? As for Wen Zi and The Disciple of Zhuangzi Guan Ling Yin Xi, they belong to the school of writing style. Although their ancestors described Huang Lao and their articles of association were mysterious, they never said anything. Still have to return to life and death, that is to say, it is no different from being a corvee and resting alive. It has gone hundreds of billions of miles away. Have you had enough fun? " [8](P 15 1) This passage obviously can't prove that he returned to secular ethics, so he criticized Lao Zi and Zhuang Zi with "Confucianism". [9] (Reference 155- 158) Mr. Chen Yinque also pointed out: "The Tao is different from the metaphysics of Laozi and Zhuangzi" (P14). [3](P 15) When this religious belief penetrated into the lifestyles of celebrities in the Eastern Jin Dynasty and the Southern Dynasties, it was inevitable that Zhuang and Lao would "retire" to some extent.
When Luo Zongqiang discussed the literary thought of the Eastern Jin Dynasty in the History of Literary Thought in Wei, Jin, Southern and Northern Dynasties, he gave a fairly comprehensive description of the scope of activities and communication methods of scholars at that time. He wrote: "At this time, a group of famous scholars gathered in Huiji area. Apart from the Xie Wang family, there were Dai Kui, Xu Xun, Yin Rong, Sun Zhuo, Li Chong and Yin Huan; Well-known monks, such as Zhi Dun and Bai Daoyou, have activities and contacts in this area, and many people have homes here. Many famous scholars have served as the county magistrate of Huiji, becoming the core of scholars' communication in this area, such as Wang Xizhi, Wang Ningzhi, Wang Hui, Wang Shu, Wang Yu, Zhan Ji, He Chong, Liu Yun, Xie Xuan and Xie Yan, all of whom have served as folk history of Huiji. At this time, the main contents of scholars' communication are as follows: first, talk clearly, including metaphysics and Buddhism; One is landscape tour, which we will discuss in detail later; The other is the return of poetry, music, calligraphy and painting; The last point is health. This is particularly obvious when children in Xie Wang interact with people. " [9](P 130) From the later examples cited by Mr. Luo, it is difficult to see whether "this aspect" refers to the above aspects or a certain aspect. But obviously, "keeping in good health", which was put at the "last" and neglected in the important part of the discussion, is precisely the most worth discussing in this period, this region and the lifestyle of these famous scholars. Because it has something to do with the beliefs of celebrities in the Eastern Jin Dynasty, this belief infiltrated into such "high-level social activities" with its almost grotesque "practicality", immersed in their values, and influenced the lifestyle of scholars, thus having a decisive impact on the rise of landscape art at that time.
Before the Han and Wei Dynasties, The Book of Songs, Songs of the South and Nineteen Ancient Poems were just a casual glance at the landscape, and there was no chapter on pure scenery description. Although there are many beautiful sentences in Chu ci, such as "autumn wind blows, the waves in Dongting are under the leaves"; For example: "Xia Meng Xi, lush vegetation" and so on. But the existing complete landscape poem is the first chapter of Cao Cao's Viewing the Sea. This song is considered to be China's first work with the theme of the beauty of mountains and rivers. Just like the personality of its creator, it is "full of cosmic breath". 【 10】(p 104) was unprecedented. Jieshi was the place where Qin Shihuang saw the sea. He once sent Xu Fu with thousands of boys and girls to find the secret of immortality for him. Cao Cao faced the vast sea that Qin Shihuang also faced in the East. He consciously became an "old horse", and of course he longed for eternal existence like the sea and the universe. The four lines of "Sun and Moon" in this poem are timeless, but they are related to a Taoist story: "As the old saying goes, Tianhe Haitong. People who live by the sea in recent years lose no time in August every year. People have strange aspirations, set up a flying pavilion on the fork and take the fork to eat more. For more than ten days, I still look at the stars, the moon and the sun. Since then, I have no feeling of day and night. ..... "[1 1] (Volume 10) Obviously, Cao Cao's extraordinary imagination of going into the sea is also true.
According to Records of the Historian, Cao Cao's "method of nourishing the nature is good, but the prescriptions and medicines are also solved, and people are attracted by magic, but Zuo Ci in Lujiang, Huatuo in Qiao Jun, Shigan in Ganling and frugality in Yangcheng" [12](P54). His two sons are therefore skeptical about each other's surgery. "Poor smell, self-proclaimed everything, that there is no knife to cut jade, the cloth of fire Huan, and Dian Lun, taste it. In the meantime, these two things will arrive. The emperor sighed and ruined the theory. Nothing is solid, and it is similar. Chen Siwang's book "Explaining Confusion and Talking about Clouds" originally praised learning and called fools deceptive and false. See Wu Emperor and others trying to get close to Zuo Ci. That the valley has been broken for nearly a month, and the color has not diminished. It is positive that you can't eat for 50 years. Any questions? It was also Yun who made Gan take medicine to contain raw fish and cook it in boiling oil. Those who have no medicine cook food, while those who have medicine play all day, such as in water. Silkworms are fed with mulberry powder, but they don't get old until October. In addition, chickens and newborn dogs have been treated with drugs for many years, and they all stopped growing. Eating Baiyao and white dogs will make your hair black for a hundred days. It is impossible to know everything in the world, but it is also impossible to assume them. But what I hate is not losing my voice, but concentrating on being a senior. Cao Xue, on the other hand, has no books to read, so he is a generation of English, but at first he didn't say anything, and in his later years he was exhausted, so he sighed. Don't catch people, don't believe in immortals. " [8](P 15) Ge Hong talked about the change of Cao Pi and Cao Zhi's thoughts from unbelief to belief, which was nothing more than adding a little imperial spirit to his "misleading ghost road".
To study the landscape literature between Jin and Song Dynasties, we must first pay attention to the Taoist beliefs of these creators. Some things that seem ridiculous today had a great influence at that time. Qin Huang Hanwu couldn't jump out, and neither could Sancao. Mr. Gu Jiegang said, "If you don't bother to look at such boring things, I dare say you will never get out of the tight encirclement they set." [13] (p129) Today, people with a little knowledge don't believe in witchcraft, but the ancients did. It is said that Liu Xiang, a great scholar at the end of the Western Han Dynasty, got a book about Taoist alchemy and personally practiced it according to the formula in the book. The result is certainly not as expected. Nevertheless, he wrote a series of bizarre stories about keeping in good health and becoming immortal in the biography of the immortal. Therefore, it has been questioned from different angles. Later, Ge Hong defended him, and one of the words was very interesting: "My husband made gold in the collection of immortals, and the king of Huainan copied it out and made a book in the Hongbao pillow. Although there is a text, it is always a secret. It must be memorized and explained in the text before it can be used as an ear. " The drugs they use should be changed to their original names, and they should not be used casually. Liu xiangfu got this book from the prison of the king of Huainan, not for the teacher. If I don't know Taoism from this book, even if I am biased against this book, it means that its meaning is all on paper, so it is impossible to make gold. [8](P22) It seems that the key to the final synthesis of Taoist alchemy lies in not seeing the "formula" of words. The way to teach this formula is to refer to the text. This is a bit like the "passport" for our most advanced information technology to enter the confidential procedure today. It is only natural for believers who learn from alchemy to take pains to "visit" the so-called Shi Tian and real people in order to get the "face-to-face instruction" and the "secret recipe" beyond the prescription.
The article "Then" says: "The medicine king never destroys the secluded place, which makes the vulgar ignorant. The gods blame the medicine king for not keeping the precepts, which makes the wicked slander and ruin, and then he no longer helps others, while the evil spirits take advantage of it and the medicine fails. You must enter the famous mountains, fast for 100 days, eat spiced raw fish and meet laymen before you can become a great doctor. [8] (P84-85) "The reason why the alchemist" wants to enter the famous mountains "is because" every mountain is dominated by a senseless god, mostly the essence of wood and stone, a thousand-year-old thing, and a ghost that eats blood. This generation is evil. They don't care about being a blessing, but they may become a disaster ... Nowadays, doctors always combine good medicine with ointment and don't want to make chickens, dogs and children. If it is committed by various things, it is useless. People who look at it with evil eyes will lose their beauty. What about the elixir of life? Therefore, Taoist priests in ancient times, with the help of magical medicine, will definitely enter famous mountains, not just mountains. That's why. [8](P85) "In the Eastern Jin Dynasty, the so-called' righteous gods' and' immortals' guarded the famous mountains in China" [8](P85) was "unattainable" and had to take a step back. "It is Huoshan who can live in the famous mountains in Jiangdong, in Jinan; Changshan is too white, in Dongyang; Wangsishan, Tiantai Mountain, Gaizhu Mountain, Kuocang Mountain and Huiji Mountain. [8] (P85) "Whoever makes an alchemist will find a quiet, clean and inaccessible place; Moreover, some raw materials needed for alchemy are very picky, such as iron needed for alchemy. " In ancient times, Baizhang in Cliff State built the East Canal, followed by Dulu in Lingzhou, and Vu Thang in Bingzhou [14] (p1762-1763), and "Jingzhou is the best". [14] (p1762-1763) Because "since ancient times, Jin Chu and others have great wit, and those who serve them must be handsome and agile, and Jianghan is full of energy, which is also the response of mountains and rivers. The iron man feels that the landscape forms his shape, and the one who takes it will be handsome. " [14] (p1762-1763) alchemy also needs charcoal, which means "oak, chestnuts and other charcoal must be used, and the rest is useless". [14] (p1762—1763) In addition, hundreds of kinds of ganoderma lucidum needed for compound medicine do not grow in "high and steep places", [8] (p197) grow in "rocky mountains on the edge of cape and island".
Even climbing mountains is very particular. "Bao Puzi Deng She" says that Christians go into the mountains, "March and September should be the month of mountains, when it is auspicious." [8] (P299) When you enter the mountains in March and September, you can see Spring Mountain or Autumn Mountain, and the scenery is naturally excellent; In addition to choosing an auspicious day, you must also know how to enter the mountain, otherwise "although you have the will to survive, you will struggle with death." [8](P299) At that time, those believers who went into the mountains blindly actually did something like "there are no bones left under Taihua". [8](P299) So Ge Hong said: "Mountains, big or small, have gods. The mountain is a great god, and the hill is a small god. If you don't go into the mountains without surgery, you will suffer. " [8](P299) In Ge Hong's many warnings about "taboo to enter the mountains" [8](P30 1), we can see that the success or failure of alchemy for gold must be judged by various immortals. [8](P84) In the mind of Ge Hong and many believers at that time, the immortal is a person who "keeps in good health with skills and medicines to prolong life, so that internal diseases will not be born and foreign invasion will not enter". Although they will not die for a long time, they will not change their old bodies "[8](P 14). Just like "Taoism learns Confucian classics, and the conversion of symbols must be left to people who can write, so people who learn Taoism must visit and find the original to copy [3](P37)". If you want to synthesize an effective elixir, you must go to the mountains to seek immortality and ask. Looking for those "immortals [8](P20)" who hide in secluded places and take medicine to make an alchemy, this trend is still reflected in the Tang poetry: "When I ask your students, under a pine tree," my teacher replied, "to get rid of herbs." However, through these clouds, how can I know which corner of the mountain it is facing? ""All five sacred mountains, according to a constant habit in my life, have no idea of distance. " [ 15](P 1773)
Zhuangzi described an example of Taoism emphasizing Taoism, saying that he "walked against the wind, Ling Ran was good, and returned to five days after ten days." [16] (p14) I think he is a bit like the so-called immortal Taoist priest. He was called a fairy in Wei and Jin Dynasties and was called "Mr. Adult". At the beginning, Ruan Ji and Ji Kang, celebrities, wished they could not enter the mountains with Sun Deng, a Taoist who was proud of the mountains. In their minds, "people have no house, and heaven and earth are guests; Without a master, where is heaven and earth; People have nothing to do, and the world is the same. " [17] (p1316) People like Sun Deng, "Take heaven and earth as a time, ten thousand periods as a moment, the sun and the moon as a moment, and eight famines as a court. Walking without a trace, living without a house, walking in the sky and underground, the longitudinal meaning is like this ",[17] (p1835) Sun Dengzan, who was interpreted by Yu in the Western Jin Dynasty, wrote:" Ling Wei, stone room scale structure. Loose label with gas, Biquan spit. Cage Hui can swim and Jin Fang can take a bath. Gu Xuan and Xiao Liao, solo by Qin Ming. Sir, sit quietly on the shore. ..... "[17] (p1681) There is no doubt about the relationship between Sun Deng's monasticism and mountains. But it is really difficult to find them and be accepted by them. Mr. Adult in Ruan Ji's works said: "Today, I am drifting away from heaven and earth and becoming friends with nature. Drinking soup in the valley in the morning and drinking in the West Sea at night will change things. Isn't it thicker than anything Therefore, it is not enough for those who are unreasonable to nature, and it is not enough for those who are ignorant. " [17] (p1316) Ruan Ji and Ji Kang are not "eloquent" and "knowledgeable" people [1], not to mention others! What needs to be explained here is that at that time, the meaning of "nature" was more complicated and practical than what we call "nature" today. Ge Hong once said: "As for Peng Lao, he is still a human ear, not an alien, but he has lived a long life. Because his enlightenment is unnatural. " [8]( P46) Enlightenment is to transcend the decline and fall of natural life by virtue of Taoist health preservation. This is the dream of many literati since Wei and Jin Dynasties.
From the beginning to the Western Jin Dynasty, it was either usurpation of power or chaos, and the shallow feeling of life enveloped the hearts of scholars. Those who "have been treading on thin ice all their lives" [18](P503) are still afraid to save their lives, even less dare to practice health. However, the idea of keeping in good health is not uncommon in literary works. Ji Kang is regarded as a "man who reaps the consequences". [18] (p1235) In his dear John letter to Dan Tao, he wrote: "I have learned the art of keeping in good health, which makes me shine outside, get rid of my taste, wander about my loneliness and attach importance to inaction." [17](P 1322) The last two chapters of his "Seven Chapters of Poems on behalf of Qiu Xiu":
Thinking with Wang Qiao, traveling around octupole. Thinking with Wang Qiao, traveling around octupole. There are five mountains in Li Ling, and suddenly one trillion. Give me the magic medicine,
Autologous wings. Breathing too much makes the shape change easily. The singer speaks for himself, and thinks and acts octupole.
Visiting Zhongshan, I drive in the city. Visiting Zhongshan, I drive in the city. The shade above is full of flowers, and the one below is like English. The empress dowager of Tao,
I was promoted to Ziting. Free and easy, live forever. Song is in ci, wandering in the city. [ 18](P480)
Ruan Ji's Poems on Huai River also wrote:
There is a shooting mountain in the southeast, which divides the water into its yang. Six dragons are convinced that the clouds cover the sky and four or five immortals are at large.
Sleep is pure and peaceful, and breathing becomes dew cream. Bathed in Dan Garden, sunny and moonlight. Is it safe to swim to Gao Xiang through gv 10? [ 18](P50 1)
In Guo Pu and Yu's poems, we can also see the health practice of "taking herbs to visit famous mountains" [18](P866), read the yearning for wandering immortals, and appreciate the landscape nymphs presented in their words.
Taking medicine for health needs a lot of money first, and at the same time, you must have leisure and be indispensable. Ge Hongdao: "This nine-elixir medicine needs money and is suitable for entering famous mountains, so few people can do it ..."; [8] (P84) He also said that his ancestors got the secret recipe from the gods, but he "suffered for more than 20 years and had no resources to bear the burden, so he didn't think of it. But there is a deep sigh. " [8] (P7 1) During the Eastern Jin Dynasty, the overseas Chinese gentry living in Huiji and its surrounding areas were very rich in financial resources. If they don't have this Taoist belief, they won't have faith in Ge Hongzhi's "Immortality Method", [8] (P7 1), even if they "accumulate wealth, they will fall like a mountain. [17] (p1609) However, they not only believe, but also practice.
"Book of Jin" said that "Xihe is elegant, good at taking food supplements, and not willing to choose the capital. When you first cross Zhejiang, you must be indomitable. Huiji has beautiful landscapes. Many celebrities live here, and Xie An also lives here when he is not an official. Sun Chu, Li Chong, Xu Xun, Zhi Dun, etc. They are all famous for their literary significance. They are as good as Xi. ..... Since Xihe became an official, he has traveled mountains and rivers with people from the east, fishing and entertaining. He and Taoist Xu Mai traveled thousands of miles to collect medicine stones with food, and traveled all over the eastern counties, poor mountains and flooded the sea, sighing,' I should die with joy.' ”[4](P2098-200 1)
And this Xu Mai, "not weak crown, tasted Guo Pu, make a fuss. When he met Ty, he made six hairs on it. Pu said, "Jun Yuanji descended from the sky, so you should learn the way to climb high." [4](P2 106) "The Way to Reach Far" is the so-called "Ascending to the Immortal". Xu Mai "first picked herbs around the mountains in Tonglu County, and the bait technique involved three years, when he wanted to break the valley." Close to the mountain, you can't be single-minded, you can be surrounded by mountains. If you want to meet, go upstairs and have a chat and have fun. [4](P2 107) Obviously, Wang Xizhi is also a "good man". Whenever he goes to see him, he "never forgets to return to Japan. He is a friend of the world." [4](P2 107) Xu Mai was renamed Xu Xuan, and the word traveled far. "Yonghe two years, moved to Lin 'an Xishan, climbing the stone Jinshi, complacent, ambitious. [4](P2 107) In the letter he left to Wang Xizhi, he said: "From the south to Lin 'an, there are many immortals and grasses in Jintang Jade Room, followers of Zuo Yuan, and those who learned the Tao in the late Han Dynasty." [4](P2 107) But he himself is "unpredictable, and those who are good at Tao are called feathering." [4](P2 107) This Xu Xuan once wrote twelve poems about immortals. [4](P2 107) Wang Xizhi wrote a biography about it, "There are many supernatural traces, so it is impossible to remember them in detail." [4](P2 107)
It is said that Xu Mai once visited Bao Jing, the reclusive prefect of Nanhai, who was Ge Hong's father-in-law. According to Gu Kaizhi, a great painter in the Eastern Jin Dynasty, Bao was a "psychic". [19] (p1008) According to Gu Kaizhi's Xu Ningjian in the East China Sea, I was puzzled by the sound of the piano in the quiet room at night. Liang Yue: Uncle Ji's Night. Ning Yue: Ji lives in Dongcheng. Why is he here? Liang yue: uncle's night trace shows the end, but the corpse is actually solved. "[19] (p1008) was ridiculous, but many people believed it at that time. The fanaticism and superstition aroused by Taoist health preservation made even the Buddhist monks who flowed into China at this time have to "exchange their hearts with God". [20](P349) "Biography of Eminent Monks" said that the famous monk Shi fled with his disciples. "When he went to Xinye, he said that all the disciples said,' This is a terrible year. If you don't follow the Lord, it will be difficult to make laws. The same enlightened body should be widely distributed. "xian said," teaching and the mage "[2 1] (P 178). The first condition for these monks to establish themselves in a place is "attachment to the country". In the Eastern Jin Dynasty, Bachelor Wu was required to believe in Taoism, and those monks "first studied the theory and magic of immortal Taoism and put themselves in the stage of immortal Buddhism". [22] (p72) The Biography of the Book of Jin says that the Buddha can draw the internal organs out of the "abdominal points" and wash them and put them back. Its absurdity is no less than "autopsy". In this biography, another joke about Kumarajiva being forced to accept "ten prostitutes" is also full of Jianghu spirit. Since other monks followed the example of Kumarajiva and prostitutes, Kumarajiva put many needles in the monk's bowl and told all the monks that whoever can eat these needles like me can live my life. In public, he "takes an injection with a dagger, just like ordinary food". [4](P2502) Those monks dare not violate the rules of Buddhism. On the other hand, the Buddhist monks who first entered China do as the Romans do, which shows how much the so-called "ghost way of confusing the world and slandering the people" has influenced the lifestyle of Jin people.
Taoist health care is deeply rooted in the hearts of the people, prompting those who talk about metaphysics and reason to go out of the "one room" and enter the famous natural mountains. Sun Chuo wrote in "Poems on Visiting Mount Tiantai": "Those who climb Mount Tiantai also build wonderful mountains. The abbot Penglai was involved in the sea and landed on four platforms. They are all sacred places and immortals' abode of fairies. The husband is extremely majestic, the beauty of auspiciousness, the wealth of poor mountains and seas, and the magnificence of people and gods. " [17] (p1806) He said that Tiantai Mountain "is not among the five mountains, but among the canon", because this mountain "stands in a mysterious place and its road is secluded. Or the scenery is in heavy rain, or the peak is hidden in Fuling ... The story is in the main story, and the name is odd years old. " [17] (p1806) These climbers "were enchanted at first, but died in no man's land. ..... Return the feather to Yu Mandan's autumn, and seek the immortal blessing hospital. ..... release the constant love in the field and get rid of high emotions. ..... through the hanging dome, in infinity. Practice raspberry moss talc, and stand in the green gauze account. Take alder to grow roses and help kudzu vine fly stems. Although it is a grand adventure, it will last forever. ..... I'm willing to be careless and take my time. Through the lush grass, the shade is long and loose. A Luan's descent, listen to Feng Ming hum. After crossing the Lingxi River, I felt very annoyed and wanted to stay. Scattering dust in the swirling flow, five covers patrol. Chasing the track of agriculture, the mysterious trace. " [17] (p1806) In this passage, the author clearly describes the motivation to enter Tiantai Mountain, the climbing process, what he saw and heard, the pleasure of the senses and the reverie of the soul. As can be seen from the last paragraph of China's Travel Notes on Mountains and Rivers, Zhuang did not excuse himself; The pursuit of "immortality" and "longevity" is precisely the core idea of Taoist health preservation. The highly utilitarian Taoist idea of health preservation leads people to the natural landscape, and the result is the discovery of the scenic spot "from Yinshan South to Lin 'an" as Xu Xuan said. The famous mountains from eastern Zhejiang to western Zhejiang are full of footprints left by Taoist priests. However, the rise of China's landscape poems marked by Xie Lingyun in the Jin and Song Dynasties has its own special reasons, which need further discussion.
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