All of Jin Yong's works embody such admiration. Or the little monk Xu Zhu said it well: "Common people are like dust, and emperors are like dust. It will be empty if the Great Yan is not restored to the country, and it will be empty if the country is restored." Xie Xun in the movie finally realized: "Master is emptiness, disciple is emptiness, no sin, no karma, no virtue, no merit." Someone commented that in Jin Yong's novels, although justice is done, there is only emptiness left after it is done, giving people the feeling of "looking back at the time and being at a loss".

It is not too much to say that Jin Yong's novels have exhausted the word "emptiness" in life.The focus of his novels is competition and vendetta, around martial arts secrets, gold and silver treasures, fame and power, a large group of people are fighting for life and death, but in the end, no one is the winner. , to compete for a map of Gaochang Ancient Country Labyrinth. , Competing for a pair of sharp weapons engraved with "the benevolent is invincible". , competing for the throne, the Manchu and Han races were having a great time competing. , Competing for the Golden Snake Secret Book and the treasure of Xu Dafu.

, Song, Jin, and Mongolia competed for the Central Plains and competed for the country; martial arts masters gathered in the rivers and lakes to compete for the "Nine Yin Manual". What is fighting in the middle is love. , Competing for the Liancheng Jue and the golden Buddha treasure in Tianning Temple in Jiangling. , Competing for the Tianlongmen sword and the ice cave treasure. , Tian, ​​Miao, Hu, Fan four serial vendettas. , Competing for the Yitian Sword and the Dragon Saber, the Mongolian and Han contend for hegemony in the world. , the Liao, Han, and Murong clans fought for hegemony in the Central Plains, and the Xiao clan took revenge.

, Competing for the evil sword manual and the position of the leader of the Five Sacred Mountains. , Competing for the treasures in the forty-two chapters, the decisive battle between the Han, Manchu, Mongolian, and Tibetan nationalities. For ordinary people, the greatest yearning is "profit".In Jin Yong's works, there are many entanglements and contradictions caused by treasures, especially in the first few novels, the actions of the characters are all fighting around the legendary huge treasure left by the previous generation.In the next few books, the plot of winning the treasure no longer appeared, until the last one, there was a plot of competing for the treasure of Manchu dragon veins again.

As for the secrets of martial arts, they are of no use to ordinary people, but in the world of martial arts, everyone wants to get them, and everyone dreams of obtaining these secrets so as to dominate the martial arts world and command the world.Related to the Tactics are magical weapons such as knives, swords, daggers and the like.It is a typical competition for martial arts secrets and a masterpiece of competition for magical weapons. Others value power.With power, there will be wealth; with the throne, there will be martial arts masters at his service.For example, in the Ming Cult, as soon as they ascended to the position of leader, capable people, such as the left and right light messengers, the four guardians, and all the masters of the evil sect and underworld, from the leader of the gang to the minions, are willing to be driven.Therefore, the battle for fame and position is the most attractive to careerists.

Most of Jin Yong's novels involve competition for fame and position.The small-scale ones are the battles for the head of the sect and the chief of the faction. The large-scale ones are of course the so-called battles between the good and the evil factions and the martial arts leader. The biggest one is the battle for the throne of the country.Regardless of the large-scale or small-scale battles, they are extremely fierce and full of blood. Competing for authenticity among the same sects, among them there is the dispute of Dongzong, and Huashan School has the dispute of Jianzong and Qizong.Although they are all from the same clan, they will never show mercy when they fight, they will fight immediately when they meet, it's either you die or I live, and you have to put the other party to death and then hurry up, which is called "cleaning up the clan".

The battle between the leader and the head of the sect, the fighting methods are cruel, and it is no different when fighting with the deadly enemy.Competing for the position of the head, the Quanzhen sect is the most brutal in killing.Quanzhen sect Wang Chongyang is the patriarch, Ma Yu is the head of the second generation, until the third generation, the talent is at its peak, and the head is still pending.Logically, Yin Zhiping was supposed to succeed to the throne, but Zhao Zhijing coveted the position and used the power of the Mongols to wipe out all dissidents. It was extremely cruel. The struggle between the gang leaders of the beggar gang is reflected in several novels.After Hong Qigong and Huang Rong, the Beggar Gang has no successors.Prince Huo Dou had disguised He Shiwo and joined the gang in an attempt to seize the position of gang leader, but it was finally revealed.The careerist Chen Youliang once coerced the emperor to make the princes, and used people to pretend to be the leader Shi Huolong, but he also failed in the end.

In the battle for the leader, the most far-sighted ones are Ren Woxing and Dongfang Bubai.The latter has long had the heart of disobedience, while the former will use his tricks.In the end, the two inevitably fought face to face. In the end, Dongfang Bubai died, and Ren Woxing was stabbed blind.The two competed for the position of the leader, causing harm to the subordinates. They were not in my party, and they were killed immediately. There was no compromise, it was cruel and cold-blooded. There is also the struggle between Zuo Lengchan and Yue Buqun for the leader of the Five Sacred Mountains, which is protracted, insidious and cunning, with vicious methods.One is scheming and ambitious, bewitching people, and secretly doing bad things; the other is hypocrisy, acting on the spot, merciless, never soft, and even trying to drive out other factions.

The battle for the supremacy of martial arts is also endless from generation to generation.The Eastern Evil, the Western Poison, the Southern Emperor, the Northern Beggar, the Central Supernatural Powers, and the Huashan sword competition lasted for twenty-five years. They had to decide the winner in order to become the big brother and order to rule the world.What is decent, heresy, white way, black way, always fight to the death, fight to the death, and fight endlessly for the so-called orthodox martial arts and martial arts. What's more, the vendettas between ethnic groups and the scrambles for land and land are even more tragic. People suffer, people suffer, and blood flows all over the world, which lasts for hundreds of years.

Jin Yong's portrayal and description of these kinds of battles shows his deep understanding of Chinese society, history, culture, national character and national psychology, and also reflects his criticism and disgust for all these. Even in the midst of swords, lights and swords, when life is hanging by a thread, it is not difficult for readers to appreciate Jin Yong's generous and sympathetic heart for human beings.See the kind of worldly, tired and helpless to competition.Therefore, there is Liu Zhengfeng's "Golden Basin Washing His Hands", declaring his withdrawal from the arena; the four friends from the south of the Yangtze River hid in Meizhuang, accompanied by piano, chess, calligraphy and painting; Lamp, stand aloof from the world;  …

What is intriguing is that, no matter what the opening and what the process is, most of the protagonists in Jin Yong's works end in seclusion. In fact, all the signs show that Jin Yong will eventually come to this point. That ancient China seems to be hanging on the shining silver sword of the chivalrous knights, and in the fleeting thoughts of the long sword reflecting the sun and the moon.Bending down in the history of martial arts, some attitudes toward life come from a forgotten corner, extending their tentacles to happy or painful people in the real world. Jin Yong said, "I think it is impossible for life to be happy forever. Even if it is complete in the end, the feeling of bewilderment is inevitable. All goals have been achieved, but it is still very empty. So we can also taste the tragedy of the Chinese people. Joy, bitterness, and joy are often intertwined with confusion." Therefore, Jin Yong gave his characters two choices, either to die or to live in seclusion, and there is no third choice as a buffer for life. What a decisive attitude. From the first part, his works ended in tragedy. Whether it was Chen Jialuo and other heroes of the Red Flower Society's anti-Qing plan, or Chen Jialuo's personal relationship with his sons and daughters, they all ended in tragedy.And the novel reveals a more profound historical tragedy through Chen Jialuo's tragic character and his specific love tragedy and career tragedy.The heroes of the Red Flower Society tried to change a Han emperor, or even change a Han costume through the same emperor, thinking that it was the completion of the anti-Qing plan, but they had no understanding of the historical nature of feudal society and no resistance to the political system of feudal society. .This determines the inevitability of the failure of this dry hero and its tragic ending. Among them, Qiao Feng is the most brilliant, he has fulfilled many people's dreams of being a hero.The shadows and virtues of almost all the heroes in Jin Yong's works can be found in him.But such a hero must die.First of all, he cannot be tolerated in the martial arts of the Han family, because he has Khitan blood, he can only choose between killing or committing suicide. Sometimes the world is so unfair! People are such jerks sometimes! Therefore, Qiao Feng gritted his teeth and chose the path of "turning his palm over and sending the dagger into his chest", and died near the place where his father was forced to jump off a cliff by the Han family's martial arts innocently.His father didn't die by chance, he came back to life, but can Qiao Feng do it?Of course not. Qiao Feng's tragedy is a tragedy of fate, a Greek-style tragedy caused by the conflict of various values ​​in his heart, a helpless conflict that cannot distinguish right from wrong, good from evil. (Shen Junshan language) After all hope was lost, the chivalrous men of the past often sought and built a spiritual home in the midst of grief, that is hermitage. In Jin Yong's works, two major ways of life are clearly distinguished, that is, being busy with the world and being secluded from the world.In his works, the young protagonists have all been "promising". They are always busy in the world for a long time, and only later find a way to a better world.The elderly and successful people have already fixed their lifestyles, are in control of everything, and are rarely disturbed by the outside world. The form of their appearance is usually in seclusion.But this is not their patent. The young and the old will all end up in the same way in the end. isn't it?Zhang Wuji in the movie, his heart always yearns for nature, peace and inaction.What he does is forced by the environment and the situation. When everything happens, he often goes with the flow and is unwilling to go against the wishes of others. He often prefers to sacrifice himself and follow others.His habit of practicing the great movement of heaven and earth was caused by Xiao Zhao; being the leader of Mingjiao was not only forced by the situation, but also moved by Yang Xiao, Yin Yewang, etc.; the engagement with Zhou Zhiruo was ordered by Xie Xun, and not paying homage to Zhiruo is another reason. Forced by Zhao Min;... If it wasn't for the last "death" (he didn't die), he would be trapped in these intricate nets and suffocate.Of course, this is also due to his lack of clarity and perseverance. What about the other heroic heroes?Not to mention that Guo Jing has no intention of discussing swords in Huashan, but he has become the recognized leader of martial arts.Even the little beggar who is called "the dog bastard" in the movie never imagined that he would get the "Order of Dark Iron" by chance, and then there would be the martial arts eccentric Mo Tianya Xie Yanke to drive him away.Little beggars don't have the extravagant hope of entering the house, and they don't even know a single word.However, later, due to illiteracy, he became mentally "no attachment", "no makeup", "no work", and "no wish". It can be said that there is no wrong in life, and no one has always accompanied him to play hide-and-seek in the sand, but somehow, he became the leader of the Jianghu gang, the leader of the Le Gang, Shi Potian, and there are so many helpers around him. Before Hua had time to seriously think about "who am I", he became Shi Zhongyu, the second son of the hero Shi Qing and his wife. Became a "Shi Potian", suddenly became a "big zongzi"; suddenly was called "Shi Yidao", and suddenly became a "Stone Zhongjian". He is not happy with those lucky coincidences. However, in the face of everything imposed on him by everyone with one voice, he can only do nothing, and it is hard to argue. "For real things, you can't help doubting, and you can't help but believe. Maybe this is the alienation of people by weird life? Jin Yong seems to be telling us that if you want to adapt to society, then you'd better Doubt yourself first.” (Liu Xinfeng Yu) Is this the enlightenment of oriental mystical thought?Once the martial arts fighters have reached this point, will conflicts or setbacks, struggles or victories disappear? Jin Yong hoped so. When talking with his friends, he mentioned: "Buddhists often talk about 'change'. The so-called instant is faster than one second, and it is impossible to measure. Instant is a 'change'. ', this is of course a symbolic way of speaking. Through "change", Buddhism does not believe that life is one-way perfect in any aspect, sadness is not always sad, not limited to sadness, joy is not always happy, not limited to joy. The same It can explain that great men and beauties are always difficult to get out of their own laws, that is, they are destined to grow old. This is the so-called impermanence, the so-called bewilderment. I am afraid that the sense of bewilderment can better convey the various aspects of life The message. I often think: all kinds of feelings will fade away in time, and the conversation will become blank." Since good fortune tricks people and is at a loss, after going through various twists and turns, Yuan Chengzhi discovered that the new lord of the Qing Dynasty, Huang Taiji, was not as immoral and vicious as he had imagined, but on the contrary he was shrewd and capable, and he had a sense of obedience and love for the people .I also saw that although Emperor Chongzhen was hateful and stubborn, he was also full of depression and premature aging at the temples, so there was no joy in being a king.On the contrary, Li Zicheng, who he supported without hesitation, captured Beijing, ascended to the dragon throne, and became the emperor of Dashun. defeat.After being driven out of Beijing, the army was defeated like a mountain, and it was out of control.Faced with this situation, he couldn't help feeling disheartened and emptied of the ambition of Anbang, so he chanted the tune of going to the country, went overseas, and went to a deserted island to create his own "Peach Blossom Spring". In fact, it should be "Swordsman is not available". "People can't help themselves in the rivers and lakes" is really a famous saying.Not to mention that Liu Zhengfeng, the head of the Hengshan School, wanted to quit martial arts with Elder Qu Yang from the Sun Moon Sect, and play the song "Swordsman" together, which became the reason for his death and family.His dream of "Swordsman" can only be a kind of desire in his heart, it is impossible to meet his comrades in the rivers and lakes, and it is impossible to jump out of the vortex of political struggle.The Four Friends of the South of the Yangtze River in the Sun Moon God Religion hoped to hide their names in Gushan Meizhuang and enjoy the fun of playing piano, chess, calligraphy and painting, but they couldn't do it after all, so they died with their lives, which is very sad.Even though Linghu Chong and Ren Yingying have gone through many twists and turns, they finally became husband and wife, and since then, it is probably just a "good wish". Their only option is to escape. It’s just that we are worried, in that kind of political struggle, political system, and the “pan-political society” formed from it, how can people be so happy?And in this situation where politics, struggle, conspiracy, and persecution are always everywhere, where can they find a clean place to live a free, unrestrained, peaceful life? However, apart from death, there is only this way, and Jin Yong has no choice but to continue to let his characters retire.Before he finished writing, A Qing, a Yue girl, hid again and again for love, leaving behind a set of Yue girl swordsmanship and the most beautiful and unforgettable image of "Xi Shi Holding Heart".After experiencing unbelievable and innumerable tribulations and bullying, Di Yun brought the orphan of his first love and came to the deserted and quiet snow valley disheartened. Together with Shui Sheng, who was also abandoned by others, he created his own " An ideal place".After Yang Guo had fulfilled his duties in the secular world, he took Xiaolongnv with him to the place they had longed for, where the sky was always warm, the flowers were always blooming, and the leaves were always green, to have children.Wei Xiaobao, who has so many titles, how he adapts to the situation, is extremely cunning, and the inability to balance loyalty still forces him to be at a loss, so he can only make up his mind, abandon his official position and retire, tell his "old" to return to his hometown, and never know what to do... After counting it carefully, we realized that half of Jin Yong's 14 works have endings that lead to "retirement" either implicitly or explicitly.After going round and round, he returned to the most essential place where Chinese intellectuals have a long history: from Confucianism to Taoism to Buddhism. Chinese intellectuals have never been an independent political and social force. They must be attached to the monarchy before they can show their own value. They must be under the care of the king before they can gather into a group of scholar-bureaucrats that can play their roles. .This made China's traditional intellectuals not only have to participate in politics, but also lost their original intention before participating in politics under the king's rule.They can only play the role of giving orders from above and governing the world.They did many good deeds when they met a wise lord; if they met a foolish lord, they were also criticized by others. But in fact, they are often out of touch with the people and difficult to communicate with, so there is a difference between "gentlemen" and "villains".This made the scholar-bureaucrats "in Wei Que" even though they were "in the rivers and lakes".When it cannot be used, there is only a generous elegy, seeing through the world of mortals, and even seeing through life and death, so as to achieve a kind of understanding and liberation that is very close to religious consciousness.But deep down in their hearts, they always abide by such an established creed: Loyalty to the monarch equals patriotism, and patriotism must be loyal to the monarch. Qu Yuan is one of the most typical ones.In him, the original life tension of Chu culture and the Confucian patriarchal thought of Central Plains culture are very contradictoryly entangled, and often the former has the upper hand.Therefore, he used vanilla as a metaphor for himself from time to time, and Jilu talent to promote himself, unconstrained, and lonely.It is precisely because of his arrogance and arrogance that his noble poetic temperament makes it impossible for him to be politically proud.Let me ask, why does King Huai of Chu, as a monarch, insist on following the teachings of his subordinates?Didn't Qu Yuan say, "Come to my Daoist and lead the way", telling the world conceitedly that he is better than others, even better than the king? Jin Yong also wrote about the relationship between Wei Xiaobao and Kangxi, but what he described was a story that happened in a special social political circle or cultural personality circle: the ruler's elegance and elegance and the ruled's ignorance, the ruler's Hypocrisy and propriety and the shamelessness of the ruled, the vanity of the ruler and the flattery of the ruled, and even the relationship between the ruler's need for "ruling" and the ruled's need for "self-protection" and "seeking dependence"... ...apparently there is a very subtle and secret channel of communication.Combining these two into one, of course, can make great achievements and be invincible. Just think about it, if the role of Wei Xiaobao was replaced by an intellectual, would there still be this "legendary history", "historical legend"?Therefore, Qu Yuan could only drown himself in the Miluo River full of grief and indignation, while Wei Xiaobao triumphantly became the master of all things. Zhuge Liang, who is different from Qu Yuan, lived in Wolong in seclusion first "not meeting", and later got Liu Bei's three visits to the thatched cottage and came out of Longzhong to make a great career. "Accepted when the army is defeated, and ordered to be in danger", he dedicated himself to death, and he can be the teacher of all ministers and the watch of all ages.However, if Uncle Liu didn't pay attention to him three times, or if he was not reused after leaving the mountain, or after he was reused, the Ming Lord listened to slander for a while and alienated Kongming, would Kongming be able to "sigh in the wind and night, fearing that the entrustment will not work"? The strengths and weaknesses of traditional Chinese intellectuals can be seen: the kindness of knowledge and encounter is the greatest spiritual motivation to motivate and forge ahead. Jin Yong wrote from "Heroes of Justice—Heroes of Justice—Middle Heroes—Small Heroes—Wuxia" to "Anti-Heroes", from "Jiangshan" to "Jianghu", in order to get rid of the nest of traditional intellectuals, And restore the true nature of people. There have been Qu Yuan-style intellectuals from generation to generation, but the "self-heaven" who changed the body into the "heavenly release" of the spirit has gradually become popular. Tao Yuanming is the most representative of the natural unrestrained, far away from the world.When he realized that "falling into the dust net by mistake", he turned around and "returned to the garden." Hoe back".After all, the family has "more than ten acres of square houses and eight or nine thatched cottages", and they often take their servants to travel around the mountains and rivers, drinking and eating, which is many times better than ordinary peasant woodcutters.Therefore, reciting poems and painting, playing the qin and playing the game, is not out of the elegance of the literati.But he feels that "after being in a cage for a long time, he can return to nature", but he also asks when will he show his "vajra glaring" appearance?After all, what I still think in my heart is "times throw people away, and if you have ambitions, you will not get it." The later Su Dongpo was also a very contradictory literati with dual personalities.He not only admires Qu Zi, Kong Ming, Lu Zhe and other influential figures in economic times, but also loves Tao Qian, Xie Lingyun and Wang Wei, who are secluded from the world.Therefore, for a while, I thought that "the husband should return to the source, and if he does not retreat, he must be present", revealing the authentic Confucian demeanor; the aria.Most of the literati of later generations have such a style and mentality. Generally speaking, whether the traditional Chinese scholar-bureaucrats are the proud ones who "see all the flowers in Chang'an once" or the frustrated ones who "distribute the boats in the Ming Dynasty", they have all experienced the painful training of choosing their own value between aggressiveness and seclusion. And decisions, sometimes back and forth.On the one hand, Confucianism's "orthodox elegance", including patriarchal clan order, unification of thoughts, and great benefit to the common people, etc., has been deeply rooted in the sedimentary layer of history, and is full of human touch and sense of responsibility; Harmony is the only way for them to escape mental troubles and get rid of the pressure of internal and external difficulties. Therefore, "combined benefit to the general public" and "individual benefit to one's own body" are not only complementary, but also two aspects of the contradictory unity of the literati's mentality: if there is no "individual benefit", there can be no "concurrent aid", and there is no "concurrent aid" "Dushan" is not happy either.As the saying goes, "advance is also worrying, and retreat is also worrying".But once you figure it out and see through it, there is no qualitative difference between advancing and retreating.According to the understanding of Buddhism, "all methods are born from the heart. If you realize the true nature, you will have no place to live, and the heart without any place to live is wisdom."