Let's watch Seven Hairs first. Seven hairs were written when Mei became a doctor, that is, in the era of Emperor Wen (according to Notes on Selected Works of Qing Dynasty): the meaning of seven hairs, and Essay on Carving Dragons in Wenxin said: "The seven orifices were covered, which originated from lust, so evil began and righteousness ended, so the son of Liang was forbidden." Its main content is to write about the king of Chu. Wu Ke thinks that the illness of the Prince is caused by the extravagant and lewd life of "long life, endless day and night", and concludes that his illness can not be cured by "medical stone acupuncture", but only by changing his mind. Next, Wu Ke described the sadness of music, the beauty of diet, the beauty of horses and chariots, the joy of sightseeing, the power of political hunting and the wonder of observing Taoism to the prince, in order to inspire and induce him, but he still failed to get better. Finally, Wu Ke inspired the prince to introduce him to a "gifted alchemist" and let him listen to the business of "the best words in the world". The prince was in good spirits, and he finally recovered. Through Wu Ke's treatment of the king of Chu, Seven Hairs reveals the extreme luxury, decay and erosion of aristocratic life. It shows that luxurious and lewd life is the root cause of aristocratic children's illness; Only by abandoning the extravagant lifestyle, cheering up, being close to the virtuous and caring about the skills of governing the country is the right way to keep fit.
Look at Xu Fu and Shang again. "Zi Xu Fu" was written by Sima Xiangru on a tour with Mei, a literary attendant in Liang Xiaowang. After Emperor Wu acceded to the throne, he read this fu and praised it greatly. Summoned him, he wrote "The Emperor's Travel and Hunting Fu" (namely "Shanglin Fu") for Emperor Wu, which was written in the first year of Yuanguang, that is, at the beginning of Emperor Wu's accession to the throne. Biography of Historical Records of Sima Xiangru explains the structure and theme of these two poems: "They are like' Zi Xu'. Skin blindness is also called Chu; Mr. Wu's people, Mr. Wu's business is also difficult; Death is male, no one is human, and tomorrow is the meaning of children. So, three people spoke in succession, pushing the court of the emperor and his ministers. His pawn is due to thrift because of the wind. " Zixu Fu wrote that Zixu, the envoy of Chu State, was sent to Qi State. After being invited to participate in the administration of the monarch of the State of Qi, I met Mr. Wu, the minister of the State of Qi and the official of the Emperor of Heaven. Zi Xu boasted in front of them about the cloud dream of Chu and the grand occasion of Chu's administration, and thought that "Qi is almost inferior." Mr. Wu refused to accept this, accusing him of not being "extravagant" and using the same category at the same time. The people in Shanglin Mansion listened to Mr. Zi Xu and Mr. Wu's contention that "the garden is big and the game is fun". As the representatives of the Emperor, they talked about the reason that the vassal countries should pay tribute to report their work, suspend classes and prohibit prostitution, and then criticized Mr. Zi Xu and Mr. Wu for "not knowing the meaning of the monarch and the minister, fighting for the pleasure of hunting and enjoying the garden." Then he introduced the "great beauty" of Han You's forest garden and the magnificent scenes and events of Han hunting. Later, death was an open thing, which made Han Yaozi very angry. He realized when he was "enjoying wine": "What a luxury! ..... I am afraid that the leaves will become beautiful, and ... I have to continue to start a business. " So he ordered hangover hunting, abolished Shanglin Garden and gave it to the people. Death is the public's sharp criticism of princes' indulgence in political hunting, pointing out that it is "acting alone, regardless of the public; Forgetting the politics of the country, greedy people avoid profits: benevolent people do not adopt. Zi Xu and Mr. Wu's two poems eulogize that the princes of Qi and Chu are "happy in the garden" and that death is the "magnificent beauty" of the younger emperor and the unparalleled magnificent sight of the Han emperor, expose the extreme luxury and extravagance of the life of the princes and the Han emperor, express the extravagance of table tennis in the way of "praising and satirizing", and advocate the frugality and sobriety of the rulers.
The basic contents and leading ideas of Qifa, Zixu Fu and Shanglin Fu are all permeated with Taoist thoughts of "selfishness without desire", "frugality and chastity" and "quietism".
Laozi, the ancestor of Taoism, started from the concept of "doing nothing and being natural" and advocated that human beings should take "doing nothing and doing everything" as an example in heaven. Lao Tzu said, "You can't treat people with words" (Chapter 59). The sound here means "less desire" and "frugality". On the river, the public commented: "The ruler should love the people and enrich the people, not extravagant; Doctors should cherish the essence and cannot let it go. " Lao Tzu believes that whether you are "governing the people" (governing the country) or "governing the country" (governing the body), you must be selfish and frugal. Only in this way can you "live a long life-treat your body, make your health last forever, govern your country, and }}J make your country long-term stability.
Qi Faren's basic inner cellar and superior purpose show the Taoist concept of "justice is right" in senior one. Lao Yu believes that indulgence will inevitably damage health and is not conducive to health preservation. He said: "Five colors are blind, five tones are deaf, five tastes are cool, curiosity is crazy, and strange goods harm people." (Chapter 12) In Lao Zi's view, lust hurts the eyes, sound hurts the ears, taste hurts the body, and lust hurts the body. Therefore, "Laozi" advocates that in order to preserve health, people's lust must be controlled, "simple and simple, selfish and without desire." In "Seven Hairs", the sign of the king of Chu is "evil forces attack the inverse, and if they are in the middle, they will converge. Chatting, hissing, waking up; If you have a rest, you can't lie down. Virtual reality is hard of hearing, and the voice is unpleasant; " Wu Ke thinks that all these symptoms, such as choking, palpitation, fidgety, tinnitus, numbness of limbs, and great weakness, are caused by the monarch's desire, such as "trying to keep his eyes open and his body safe", which precisely reflects Lao Tzu's view of "trying to hurt his body" In Seven Hairs, Wu Ke denied the comfortable and extravagant life of the King of Chu, such as "going out to eat meat", "cleaning the palace in the bridal chamber", "moths with white teeth" and "sweet and crisp fat pus". Wu Ke asked the King of Chu to "change his mind" and let "the joy of drowning, the heart of the Tang Dynasty and the will to understand things" never happen again. This is the River House. It embodies the Taoist theory of health preservation, that is, "simplicity and simplicity, selfishness and no desire"
The basic contents and themes of Zi Xu Fu and Shang reflect the Taoist view of governing the country with sound, which requires the monarch to be less selfish, less lustful and quietism. "Governing by doing nothing" is a "southern skill" that Laozi dedicated to the monarch. Laozi said: "I am doing nothing and the people are happy, I am quiet and the people are happy, and I am doing nothing and the people are rich." (Chapter 57) Here, "I" refers to a monarch or a prince. Laozi believes that governing the country by a monarch who is "inaction", "quiet", "inaction" and "no desire" can make people "self-reliant", "self-righteous", "self-rich" and "self-simple", which means that the ruler is less selfish and less lascivious, and quietism can make the world govern. Zixu Fu and Shang oppose the extravagance of princes and princes, and advocate the frugality and chastity of rulers. The idea of quietism is expressed by Mr. Wu's criticism of Zixu and his remarks that death is the son of tomorrow. After listening to Zixu's praise of Chu Yunmeng Ze and the grand occasion of the political hunting of the king of Chu, Mr. Wu accused Zixu of saying, "Today, the first step is not to say that the king of Chu is virtuous, but to think that Yunmeng is high, extravagant in speech, noble and inadequate in stealing." If you say so, it is not the beauty of Chu; Needless to say, it is a letter that jeopardizes the first step. Zhang Jun's evil, hurting private justice, neither can be done, and what Mr. Zhang does will be lighter than Qi and tired of Chu! He boasted about the lewdness and luxury of the king of Chu, and pointedly pointed out that this was "showing the evil of the king". "Death in business" means that after listening to Mr. Zi Xu and Mr. Wu arguing about the "size of the garden, the joy of the game" of the princes of Qi and Chu, he first pointed out that Qi and Chu violated the princes' ceremony. Then, he criticized Zi Xu and Wu's remarks that "if you want to win with luxury, the more luxurious you are, the more prosperous you are", pointing out that doing so "can't be famous, but it is enough to belittle the monarch. Death is the essence of the public's criticism of the two kings and the extravagant behavior of the princes. For the European hunting of Emperor Wu of Han Dynasty, his works are also negative. It uses the technique of "satirizing with praise", that is, satirizing with the awakening of Emperor Wu of the Han Dynasty and automatically stopping hunting, and making a positive criticism through the mouth of death: "If my husband gallops all day, he will be exhausted; Stop using horses and chariots and caress the essence of foot soldiers; Spending the wealth of the state treasury without virtue; It is good to be happy alone, regardless of the public; Forget the politics of the country, greed is insatiable: the benevolent is not leisurely. The basic contents and leading ideas of Zi Xu Fu and Shang Fu Lin embody the Taoist thought that "a monarch should love his people and enrich the people, but not be extravagant about Thailand". Huai Nan Zi, the theoretical crystallization of Huang Lao's rule in the early Han Dynasty (written in Jason Wu period), said: "The way of monarch is quiet and self-cultivation, frugality and restraint. "Quiet is not disturbing, frugality is not complaining. If you do nothing, then the sky will be with you; Honesty and chastity are the wealth of this land. "People are good at birds and beasts, strange and rare, arrogant and healthy; Hunting without loving the people will come in and out from time to time. If you do this, all the officials will be in chaos, you will be diligent and rich, all the people will be miserable, and your career will not be repaired. People have mastered the high platform and the deep pool ... If you play with pearls and jade, you will become rich, but everyone will help you. " (All the above are quoted from Teacher Training) It can be seen that "less selfish desires", frugality and chastity, and quietism are the basic requirements of the rulers' moral cultivation in the early Han Dynasty. In Zi Xu Fu and Shang, Sima Xiangru satirized the extravagant style of the rulers by using the method of "praising and satirizing" with the Taoist thought of "inaction".
In addition, the Taoist thoughts infiltrated by Qifa, Zixu Fu and Shanglin Fu are branded with the characteristics of yellow in the early Western Han Dynasty. The Huang family in the early Han Dynasty actually originated from Sakura Taoism in the middle of the Warring States Period. This is a relatively open ideological system. Its basic feature is that it is based on Taoism and absorbs the strengths of many schools, that is, "the harmony of Yin and Yang, the goodness of ink, and the summary of the essentials of naming methods" (Sima Tan's Six Classics).
Rebirth and health preservation are the consistent thoughts of Taoism. Laozi emphasizes "taking care of life", "attaching importance to health", "self-love" and "long life". Zhuangzi emphasized "keeping fit", "all one's life" and "all the year round". In the early days, Taoism often put personal physical and mental health and spiritual freedom above the state and society, emphasizing the value of individual life. Such as "Zhuangzi Jean Wang": "A husband is the most important thing in the world. If he doesn't harm his life, what can he do for him?" "Life" is more important than "the world", while Chu and Mo both emphasize individual responsibility to society (Confucianism is an ethical philosophy of "sacrificing one's life for righteousness", while Mohism "loves the world at the expense of obliterating one's personality"). O Seven Hair not only embodies the Taoist thought of health preservation, but also embodies the Confucian thought of "self-cultivation, keeping the family in order and governing the country". For example, Wu Ke, who treated Prince Chu, pointed out: "Today, the sick prince is a unique gentleman in the world. He is well-informed and has a strong understanding of things. He often changes his mind and never leaves his side. He thought he had drowned his happiness, and he longed to escape from the Tang Dynasty. He also said: "Now, the sick prince can be treated with acupuncture without medicine stone, and he can also make witty remarks. It is the right way to keep in good health to ask the prince to be close to the sages, care about the art of governing the country and change his lifestyle and attitude towards life. It is not only limited to the "suicide" and "all truth" of early Taoism, but also links health preservation with governing the country. At the beginning of the Han Dynasty, the emerging landlord class, which had just gained political power, felt that it had a long way to go and realized that only a healthy body could meet political needs. It is based on this idea that they regard health preservation as the foundation of governing the country, and think that "if you are a man, the world will succeed, and if you are a man, the world will govern" (Lv Chunqiu, Ji Xian). The idea of keeping in good health shown in Qifa is exactly the new Taoist concept of keeping in good health of Huang Lao in Qin and Han Dynasties, which combines the Taoist values of attaching importance to the body, life and family. In addition, Wu Ke's treatment of the disease of the king of Chu listed the process that the "lust" originated from music, diet, chariots and horses, sightseeing, political hunting, Taoist observation and other "seven tricks" could not cure the disease of the king of Chu, indicating that the pleasure of indulgence is not as beneficial as "telling witty remarks". "What does Yao Yanmiao mean by r 1 Wu Ke:" If Zhuang Zhou, Mou Wei, Yang Zhu, Mo Zhai, Bian Juan and Zhan He are in harmony, they will discuss the nature of the world and manage the right and wrong of all things; Confucius looked at it and Mencius calculated it. "The so-called" gifted scholars "and" alchemists "are Taoist Laozi, Zhuang Zhou, Mou Wei, Yang Zhu, Bian Juan (that is, Yuan Huan), Fenhe, Confucius and Mencius, and Mohist school. Wu Ke believes that the theories and speeches of these thinkers are "the best language in the world" and are useful theories for governing the country and keeping the country safe. It can be seen that the idea of keeping in good health expressed in Qifa and the affirmation of Confucianism and Mohism at the end of the article really show the characteristics of Taoism-based and good ink-using methods in the early Han Dynasty.
The political views in Zi Xufu and Shang not only have the traditional Taoist thought of advocating the monarch and neglecting selfish desires and governing by doing nothing, but also have the characteristics of the Huang family in the early Han Dynasty. For example, Death tells Mr. Xu and Mr. Wu from the public that "the righteousness of the monarch and the minister is the gift of the princes", and Emperor Wu of the Han Dynasty abandoned the forest garden with "hangover hunting", "the land can be cultivated, which is generally called the countryside to pledge", "sending Cang Kang to save the poor, make up for the shortage, care for the poor and save the lonely", and the measures of "saving punishment" at the end of the article. We should know that the benevolence, righteousness and propriety of the early Taoism and the "inaction" of Taoism are mutually exclusive. In Laozi's view, the appearance of "benevolence", "righteousness" and "ceremony" is the result of the degeneration of the avenue and the first of chaos. Therefore, Laozi advocated "abandoning benevolence and righteousness", while the neo-Taoism of Huang Lao from the middle and late Warring States to the early Han Dynasty created a new superstructure theory to meet the needs of the new landlord class to consolidate political power, reformed the "inaction" of Taoism and absorbed the morality, politics and benevolence of Confucianism. The thoughts of governing the country expressed in the themes of Zi Xu Fu and Shang Fu Lin are exactly the characteristics of Huang Lao's new Taoist thoughts in the early Western Han Dynasty.