Chapter 17 Comment on Luqiao's "Son of Man"

Every time I look at Luqiao's "Son of Man", I always sigh: Wizards!This is the only sentence I told myself.But I agreed to write a little bit in the China Times, because when I read it again, words suddenly came out of nothing, like a vast ocean, and human words suddenly appeared in the eternal realm. one The articles on "Son of Man" are worldwide, but the state of the first "Wang Yang" is not available in the West, it is only in India and China.It is Nirvana in India, and Tai Chi in China, which is now called the ultimate nature in physics.But Westerners still don't have the chance to understand it. Hideki Yukawa, who clearly put forward the ultimate natural words, is Japanese (the inventor of mediotrons, and the first person in Asia to win the Nobel Prize in Physics.)

But whether it is in philosophy or physics, it is always the article that is kind to us.For example, in the Huayan Sutra, Samantabhadra Bodhisattva enters samadhi to explain the joy of nirvana, so it has a concrete and realistic feeling, so it is good.But I like Zhuangzi's article even more. He just casually said that there is no land of nothing, and he also said that it is chaos.Now there is Luqiao's article "Wang Yang", which is a new term used casually. This is the watershed between the East and the West, in terms of ideology and literature.Westerners have Heaven and Mother Earth, they are finally judged at the end of the world, and they have their final rest with Mother Earth, but they cannot imagine the vast ocean without judgment, fatigue and rest, which is so smooth and strong.

Wang Yang has no time and location, and even no memory, but he has understanding, which is the direction of all things, and it is also a hint that everything will start before it starts.In this way, Wang Yangnai can also be regarded as a flower bud. two The second chapter of "Son of Man", "The Valley", writes about a small grass in order to choose the best color, but it cannot catch up with the morning light of flowering. All other small grasses bloom, but its small bud withers.This is a very tragic story, but Luqiao writes it so softly.As the ancient Greeks said, "It is better to have nothing than to be incomplete", which is a slightly vindictive choice for a break.But this grass is not.She is modest, and she also wants to catch up with everyone in the morning light that blooms in time!

This little grass, she is the only one who is especially favored by the summoned flower envoy.The hero feels that he is alone in his destiny, but his self-joy is actually like a child.The beauty is also grateful for the kindness.The humility of this little grass is also like this.She treats the ordinary grass, and the ordinary grasses treat her well, this is the most difficult, only Luqiao can do it. The hero's childlike gratification makes him dare to walk on the most dangerous edge of success and failure.The beauty is grateful for her kindness, so she can die without regret.And this little grass is also as strong as this.Modesty and intensity go hand in hand, peace and danger go hand in hand. There is a popular saying that quantum theory is antinomy and complementarity. This is why Luqiao's literature has depth, breadth, and variety.

three The third chapter, "Forgetting Love", talks about the birth of a baby, and the little angels all send gifts, including all the intelligence, talents and virtues of the mortal world, except for the gift of "feeling".I read and remembered the immortal centaur in Greek mythology and the soulless mermaid in Wilde's fairy tale.But Greek mythology has a kind of coldness, Oscar Wilde's fairy tales have a kind of melancholy, and Luqiao's has the secular excitement of Chinese reality, and the anxiety of the little angel who gave the gift of "feelings" when he missed the time.

This "Wangqing" should be read together with the eighth section "Qin Rhyme" in the later chapter of Chaos. In "Qin Yun", an emotionless prince aged more than seventy years after taking the medicine.In the past seventy years, because he has no emotion, he has easily and safely passed through the dangerous waves of human emotions, and he has cultivated the wisdom of the mirror. "Qin Yun" seems to be related to the previous part "Wangqing", but not related. Deer Bridge is very different from me. The road I walked was the road of a prodigal son in the Han, Wei and Six Dynasties. I lived on the edge of success or failure.Hirohashi's career is very stable. He is the director of Oriental art history research at the University of Washington, a tenured professor, and a visiting professor at the University of Tokyo in Japan. He is well-known internationally.His people shine everywhere, but he only loves his wife and does not fall in love with women in the world.But he met me in Japan two years ago, read my book "This Life and This World", and told me that he reflected on his peaceful life.And now this piece of "Qin Yun" is the conclusion of his introspection, right?He may not have experienced such dangers as me, but also because of his cultivation of clear mirror wisdom, from the reflected posture, "taste the infinite changes of love, the infinite emotions and the endless reverberations."

"Wangqing" also has something in common with Western literature, while "Qin Yun" is all from Luqiao.The ones at Luqiao belong to Chinese Confucianism and Indian Buddhism.He is a great mortal; not a fairy but a mortal.His article just doesn't have the smell of Huang Lao, which can be seen most clearly in the next article "Son of Man". Four The fourth chapter, titled "Son of Man", tells the story of the old mage Brahman teaching the princes of the Chuanyan Kusya kingdom to distinguish between good and evil, the killing sword and the living sword, so as to govern the country in the future. In the last lesson, the old mage is exactly the same Two people wanted the prince to distinguish between good and evil, and he chopped off the evil one with his sword. The prince held the sword high, but he couldn't cut it off.The old mage knew that this talented prince was not suitable to be a king after all, so he took his avatar, took his sword, and cut the prince in half with one sword.

The prince was afraid of not being able to tell the difference clearly, so he killed the good and followed the evil, and would rather die by the sword himself.He was not fit to be a king, but he became a Buddha.Luqiao wrote this scene very well. But here the question remains: what is the judgment of good and evil after all?Is the tallest man really unfit to be a king? In Confucianism, the answer is very simple: it is natural that the judgment of good and evil is correct, and it is not natural that the judgment is wrong. The emperor is called the holy emperor, and of course he is the highest personality.However, in Huang Lao, he believed that good and evil are distinguishable but not indistinguishable, which is somewhat similar to Brahman or Buddhism, but Huang Lao believed that the way of heaven sometimes does not make distinctions, and that good people and evil people are killed.But Deer Bridge cannot admit this.When I visited Sagano in Kyoto together in Japan last year, Kahashi mentioned that there was a word "kill" in my "this life and this life", and he said, "I can't say that." But I think the old If the mage is not a Brahmin but Huang Lao, he will teach the prince to chop with a sword in the last lesson. If the chop is correct, it is luck, and if the chop is good, it is also God's will.And as long as there is this consciousness of God's will, this is the sword of the living, higher than the swords that Alexander the Great and the others fought.

Fives The fifth chapter, "Spiritual Wife", tells the story of a barbarian tribe choosing a girl to marry a god. It should be cruel, but after reading it, I feel moved by a solemn thing, which makes people sit upright and reflect. The girl who was chosen as God's wife, and the people who accompanied her to help her dress up were so pious and joyful, until they were sent to the top of the mountain, tied their hands and feet to a large rocky soil with colored silk, and waited until the dinosaur-like The reptiles came and fell on her and devoured her, and she was always so pious and joyful.Here I can't help but sigh Luqiao's writing skills, only he can write so well.

In history, all barbarism, ignorance, and even cruel forms can become the past, only the pious joy remains, which will always be the essence of civilization.Loyal to the emperor and patriotic, for relatives and friends, he sacrificed his life, and even when he was dying, he still had the fragrance of piety and joy. The ancient Japanese emperor had Emperor Chongshen, whose mausoleum was in Yamato, and I have a poem about visiting Milun Mountain from the tomb of Chongshen: Tianhe Harvested Pure Autumn Sunshine Reminiscing about the past and present in front of the ancient emperor's mausoleum

There are tears in the world The mountain in the dream is real Reminiscing about Emperor Chongshen's time, I can understand that the death of the ministers and palace people buried with him is not necessarily tragic. They are grateful to the Emperor, but to the reality of the world.Maybe this idea can only be shared with Luqiao; but Luqiao has the ability to create a "spiritual wife" out of thin air, and I can only talk about historical facts.In modern Japan, there is still the story of Nogi Nozomi, a famous general in the Russo-Japanese War, who died in the death of the Meiji Emperor. six The sixth chapter, "The Leopard," is about a young leopard that runs the fastest, and several other leopards. That little leopard has the nobility of a commoner.He gets along very well with other leopards, and there is no such unpleasant thing as pride and jealousy.This is the characteristic of Luqiao's works, which does not stain the bitterness and violence between people.The little flower leopard doesn't seem to have a story, it's just running for fun.In the section "Heavenly Maid" in the chapter "Hundred Chaos" later, it is written that a celestial maiden brought a ridiculous little leopard on the way to scatter flowers. They all played with the little leopard.The Luqiao literature is like this, with peace between heaven and earth. That peace is a bit like what is said in the Liyun chapter of the Book of Rites: In the age of supreme governance, the phoenix and unicorn roam in the suburbs.And there is perhaps the best part of the American, the childish simplicity included, but not the European.However, only Luqiao's world of Little Leopard can have such fun. The era of supreme governance mentioned in the Li Yun chapter is quite similar to what Zhuangzi said, but the Li Yun belongs to Confucianism after all, not Huang Lao's.Huang Lao would rather have his side like Christ said, "I have not come to make you peace, but to bring you sword." I have a poem: The horse tramples and kills the people of the world With a crescent smile, the country falls Zen language is not benevolent and poetry is dangerous The sun and the moon grow new flowers grow forever The first sentence of this poem, the Japanese literati Mr. Yasuda and Shigero expressed their disgust after reading it, and Kahashi must have read it and could not accept it.However, Gang Jie, a world-renowned mathematician, read this poem and pondered: "It is the Zen language that is not benevolent and the poetry is dangerous, so that the sun and the moon grow new flowers and live forever." seven The advantage of the "Castle" is still in the first half. In the few paragraphs where everyone rushed to build the castle, everyone was so kind and did not suspect each other, giving readers a world of fairy tales.In the second half, the prince locked the castle, leaving only an old man and his young granddaughter to guard him, while he himself went to the outside world to find who could be his bride, and when he returned alone in his old age, he came back with the little girl who stayed behind ──Today's old lady opened the long-rusted lock together, the key was broken, and walked back, and the two went into the small wooden house hand in hand.A sense of desolation and gloom makes people unable to get rid of it after reading it.But the writing is strangely majestic and beautiful, and here is the danger of the article falling into the trap of art. Fortunately, there is a section of "Reunion" in the "Hundred Chaos" later, and I added this "The prince came back alone on horseback. He traveled all over the world, only to realize that the one he has always been in love with is the granddaughter of this wise man." Didn't she already She has changed into an old woman, but she is seventeen years old this year.In this way, readers' eyes are suddenly brightened, and there is a sense of reality and fairness.It is a matter of course, but it can not be vulgar.A few simple strokes, but people can think about it again and again.My student said: "Because of the latter article, Qian Gongbao's article has become like a dream, which is very interesting." Eight The eighth chapter "Skin Appearance" is divided into two stories.The first one is about a young girl who is full of dreamlike enthusiasm and ideals under the moonlight.Then when she fell asleep, the moonlight took away the girl's enthusiasm and ideals like a skin peeled off from her body, and like a piece of clothing that took off, so she became an ordinary girl, Married as an ordinary woman, had a baby.Now in front of the moon in front of the window is the dreamy light of the baby again, shining in and soaking in the baby's light as it plays on the mother's face. The fable written in this story is so strange that people don't feel it is strange, they only feel it is ordinary, and they don't feel it is a fable, but only feel it is a simple fact. This is an extraordinary writing power.Zhuangzi said that his articles are fables, and those who can understand the principles of fables will know the shape of all things, and all things are all fables of nature.However, if a poet's chanting of flowers is an allegory, the reader should be satisfied that what he is chanting is just a good flower, and there is no need to think about what it is compared to.That is to say, it doesn't take much effort to read, but naturally it can be thought-provoking. (However, it is not Cao Xueqin's fault if some people want to hide in the Dream of Red Mansions.) The story of Luqiao is as natural as a poem. The second story is that the mage tore the epidermis of his body from a small wound. As for his real self, he completely slipped out of the epidermis, and he could get in again.This story reminds people of the anecdotes of goose cage scholars who were influenced by India during the Six Dynasties, but it is not as good as the previous one.Because when I read it, I felt that it was talking about a philosophical thought, and the writing was weird and rationalistic.The skin was gradually torn apart from the shaving wound, which seemed more delicate and reasonable.And a story like the Goose Cage Scholar is good because it never makes the reader imagine that such a thing might be impossible. Nine I particularly like "Hua Leopard" and the ninth chapter "Harrier Eagle", but I don't write too much when writing comments, because such articles are for readers to read sentence by sentence and find out its benefits for themselves. I'm just pointing out one point here: Luqiao's ability to describe the dynamics of life, such as writing the posture of a little leopard running, such as writing the posture of a harrier flying. Since the Yellow Emperor, the Chinese nation has been a nation with great action power, so the Book of Songs and Han Fu are both moving literature. It describes the moving postures of shepherds, cattle and sheep, the lively swimming of beams and river bream, carp, and tuna, and many single and overlapping characters in Chinese Fu that describe the dynamics of water. Jingzi has also been written with many dynamic adjectives, which is really vigorous.The literature of the Tang Dynasty was still like this.And since the Song Dynasty, it has been partial to quiet literature.Later, in response to this, there were miscellaneous songs in the Yuan and Ming Dynasties, and the literature of music is also literature of action. Since the Song Dynasty Confucianism has been static, but like literature, static literature is easy to work, while dynamic literature is more difficult and nobler. The highest poets in ancient times Li Ling, Cao Cao, and Li Bai all wrote dynamic literature. In the Song Dynasty, there was Su Shi and Xin Jiaxuan. moving literature.Only this time did I understand that the true skill of Yuanqu lies in its dynamic literature.Now it is time to count the literature of Luqiao.Reading the running posture of the little leopard and the flying posture of the harpy eagle written by him, every time I read it, I am amazed and envious again.This is the true skill of Chinese literature, which is definitely not available in Western countries or India.There are also western artists who are good at describing movements, but they cannot compare with Luqiao's.Luqiao writes such as the dynamics of leopards and hawks, all of which are sentiments, while Western literature can only write dynamics in a physical way, using so-called naturalistic or realist techniques, and cannot describe actions—one is sentiment. ten The tenth chapter "Words of the Beast" tells the story of a scholar who went to the world of orangutans in the mountains away from human footprints, and learned the language and behavior of orangutans.There is a world of profound wisdom and childish fun, with a deer bridge style of peace.But also a little American.Among the Chinese who deal with Americans, apart from Luqiao, the only one I know is Mr. Hu Shizhi in the past, and he was also such a peaceful person.Although the two are very different in their cultural thinking.And then the scholar said goodbye to the orangutan and returned to the human society that is good at killing and creating disputes.He will break all the homework in the school and tell the children not to study.He even burned the original manuscript of orangutan linguistics that he himself edited, so that the news of the orangutan world will never reach the eyes and ears of the world.Here, Luqiao's views on civilization and nature are not Chinese, but most of them are Western. Westerners talk about returning to nature, which is different from what Lao Zhuang said about nature. What Lao Zhuang talks about is natural secrets, which can also be born in a civilized society. Westerners talk about morality, such as the orangutan society in Luqiao’s article. Primitive goodness is not a secret but a moral concept, which cannot be tolerated by non-primitive societies.But after all, we cannot destroy modern society for the sake of primitive society, so as far as thinking is concerned, there is nothing to say about the thought of "beast words". "Beast's Words" is due to the strength of Luqiao's writing style, and the ending of the story has an aftertaste.But the burnt fragments of the orangutan's phonetic grammar in this story remind me of inscriptions on a stone in Egypt.In ancient times, there was an Egyptian empire that has been forgotten for a long time. The ancient Egyptian characters carved on a stone are no longer recognized, but it is said to be the words of God.There are also wordless scriptures in old Chinese novels. Compared with them, the ending of "Beast Words" seems to be small. There is a kind of childlike innocence in Luqiao's article.Originally good thoughts are as simple as a child, and are not limited to the times; but at the same time, we must know the difficulties and twists and turns of creating the world.Luqiao's is the morality in the world of fairy tales. If it goes beyond this, it is like the killing sword and living sword of the old Brahmin prince, which will fail in distinguishing good from evil. eleven The eleventh "Ming Huan" is the best story of all these stories, and Luqiao is really amazing.From the beginning, it tells about a little child playing with a grasshopper, a bird, and a firefly. It is very well written, and only Luqiao can write it in such a good way.The little boy saw the jugglers playing with the big ball, but the little boy didn't have the ball, so he called the moon to make the big ball and rolled it around the house, when the moon eclipsed outside.Later, I asked Taiyang to make a big ball and roll it around the house. At this time, there was a solar eclipse outside.The panic and chaos of the people on the street outside, the tears of a child being scolded by his mother are all such reality.There are two big balls in the child's room, one yellow and one white, so bright that even those who read the story can't open their eyes!Because the little child was scolded by his mother, the two balls took him out of the window and flew to the middle of the sky.It was daytime outside again, and it happened to be noon.After reading it, one can only open their eyes wide and want to say "Ah!" They can't have any other thoughts, but there are only such realistic, but boundless and eternal surprises.If you can tell a story so far, you don't need any thoughts. twelve The twelfth chapter "Hundred Chaos" shows the full content of Luqiao's thoughts.Deer Bridge's belief is Confucian integrity, which is deepened by Brahman's yoga and samadhi, and American reality and liveliness are added to it. I don't like the United States, but the United States also gave us two scholars, Hu Shizhi and Luqiao, her best side.Mr. Hu Shizhi made many mistakes, but his basic tone of life is actually Confucianism, which has his great place and stability. If it is not for this, he will not have his achievements.Hu Shizhi was influenced by the United States, so he can't say it's bad. The bad thing is the Dewey philosophy he believed in.Luqiao knows more about the United States than Hu Shizhi, and he is more self-conscious about his own thoughts than Hu Shizhi.Luqiao also has his grandeur and stability, otherwise he would not have his literature.Deer Bridge is even more profound.Moreover, it has the fun of children that Hu Shizhi did not have, although Hu Shizhi is also pure and clean. The joy of children in Deer Bridge's article is not something that can be found in American childishness, but something that can only be found in Indian Tagore's poems.But China is different from this, China is the naughty nature of children.In addition, Japanese children are pure, beautiful, and naughty, but they are still different from Chinese children. The "Island" in "Hundred Chaos" talks about the creation of islands by the gods, just like children playing with sand on the beach, and forget about it after playing.This is close to good fortune children, but not as bad as good fortune children, so I say it comes from Tagore's poems.And I like the kind of bad luck for children. The first two chapters of "Hundred Chaos", "Mind" and "Yi Gua", are Indian thoughts.Whether it is Brahmanism or Buddhism, Indian thought focuses on meditation and insight, so there are those analytical minds of Consciousness-Only Theory. In China, the focus is on positive observation, and the Yi hexagram is to observe the phenomena of everything in the world.Luqiao's is from India, so the Yi Gua is regarded as the six windows of the mind.However, great scholars, whether they are philosophers or writers, will naturally pursue the issues of mind and vipassana appearance, and it is here that Luqiao has the strength of his knowledge.His background is chaos, and his focus is on Xiuming Jingzhi in "Qin Yun". I have mentioned the "forest", "reunion", "heavenly girl", and "Qin Yun" in the "Hundred Chaos" chapter before. "Medicine Man" is also very fun.Here I only talk about the "desert", which is about an eagle teacher who was unreasonable by the Khan. In order to obey the order he made for the eagle when he was training the eagle, he did not hesitate to feed the eagle to eat it.Here again, Luqiao showed his incomparable writing skills when describing the flying of the big eagle and the posture of hunting the prey.In terms of thought, this story shows Luqiao's persistence in a belief in his own career, to a heroic level. The "Tai Chi" at the end of "Hundred Chaos" is a big reunion, a bit like the end of all kinds of performances on the Western stage. Finally, all the members appeared on stage and there was a lot of excitement to express their gratitude to the audience.But here is Luqiao's chaotic philosophy, borrowing a Confucian saying that all good things will return.However, this reminds me that there is also Zhuangzi's theory of equality of things. The world has success and destruction but no success and destruction, and there is right and wrong but no right and wrong chaos. The beginning of the world can also lie in the real world. Thirteen The thirteenth chapter, "Not a Son of Man", tells how in the wilderness and deep mountains of Jilin Province, there are many mandrills that have turned into animals from wood, stone, and animals. The tone of a person chasing and saying hello, wanting to ask for a driver, treat him as a human being, and with this word, he will have a human body, and at least he can improve his practice for ten or even a hundred or two hundred years.But if he is called a fool by a single question, most of his practice so far will be knocked down.The story is that an old lady driving a chariot helps a good mandrill to become a human being, and knocks down a greedy and ferocious mandrill so that he will be a child forever. Here is the kindness and sternness of the educator Luqiao to the younger generation.Not only as an educator to the juniors, but also to the world, he is kind and serious.Luqiao's is such a very decent and positive literature. Decent and positive literature is the hardest thing to write.Gogol wrote the second part of "Dead Souls" and wanted to write a true, beautiful and kind young girl from the front, but failed and burned the original manuscript.In his later years, Tolstoy wrote several short stories that were positive and kind, and Tagore's poems were also written in a positive way, and then Luqiao's "Weiyang Song" and "Son of Man".But the three are different.Tolstoy's is from the Old Testament, Tagore's is from the Vedic, and Luqiao's is from Confucianism.But Luqiao still has his literary skills, such as the little badger in "Improper Son" is really cute.Moreover, the grammar and characters are good, without any literary words, and there is no deliberate chain of sentences and words. It seems to be a secular grammar, but it is strong and clean, and everything can be described. But I also respect the best things, and I am really happy for them, and I want to rebel.After reading this article, I can't help but think about the old lady driving the cart, what would happen if she misunderstood the good and evil of Wu Duzi?Huang Lao said that mistakes can also become good. Monk Fahai's fault, he didn't admit that the White Snake Empress could cultivate a human body, and the show was full of water.Hong Taiwei misplaced Tiangang Disha who was locked in the Fumo Temple, and played Liang Shanpo Song Jiang and other 18 people to disrupt the current situation.Both mortals and immortals in the world will make mistakes, and there are some off-tune in the Gongchi notation of Chinese music, such as the two offenders in the Gongchi tune of Huqin, which reminds people that there is more than human affairs. epilogue In the late autumn of the year before last, I accompanied Kahashi to visit Mr. Yasuda at the Persimmon House in Sagano, Kyoto. Then we went to Yasuda’s mansion with the car to be entertained. Call a taxi at the intersection. Yasuda and Juro are rare Japanese literati for hundreds of years.Every time he makes a move, there is nothing that is not beautiful, and all the mountains, rivers, figures and utensils that are related to him immediately become extremely beautiful.But big and majestic.But I don't agree to be a poet or an essayist, but should be a scholar of the world, aiming to make a new one out of chaos and build rituals and music. Articles are superfluous, so his articles are unmatched.The biggest singer is Emperor Meiji, but he never regarded himself as a singer.I am so opposed to Yasuda's self-expectation as a reclusive poet.I also said that the beauty of Japan is not as good as that of China when it is beautiful or not.I was once a guest at Baotian's house, and when I mentioned this, Baotian said the next day, "I didn't sleep last night, so I thought about what you said." Later, he was still unaffected by me.And I also understand my own beliefs better. I think that Luqiao's life is stable and stable, and writing articles is of course also good, as long as it is a writer who is different from the Western division of labor.It has nothing to do with Luqiao's "Weiyang Song" and "Son of Man" not touching the real situation, even Su Shi's poems and prose are almost not related to real politics.But no matter what is written in Su Shi's poems and Fu, it is the sentiment of a scholar, and I want to point out this point.As for writers who study Western occupations, they are at best no more than workers and actors.Yasuda and Kakhashi are of course different from separate writers. Yasuda belonged to priests, and Kakhashi belonged to Brahman monks, but neither of them were scholars. Another point I want to point out is that an article must have a field, comparable to a magnetic field, a field of a prime particle field.It is also more beautiful than the stones of Yuhuatai, which are soaked in basin water.Chinese articles are like the warning to the world, and the novels like Jintai Zhuan all have a world of ritual and music in the background, while Li Bai's poems have more nature, and the field of the article is between the world and nature.Yasuda's article does have this.In Luqiao, there is nature (chaos) as the field, but there is no world, which belongs to Brahmin.There is no human world in the West, and it cannot directly relate to nature. The field of Western literature is the rough and evil society plus the gods; the gods are indirect to nature, and the field of Western literature is not good. The third point I want to say is that all great literature must have its national family background as its foundation.This summer, I read Tagore's words again, and this time I realized that there is actually power in his softness and freshness, which is the birth of the Vedic spirit of the Aryans today.Tolstoy's literature is Catholic, plus Slavic, plus modernization, but his latest works abandon modernization and write about eternal truths without age.Japanese literature also has the roots of the Japanese nation. Japan's Showa Sanliterati: Ozaki Shiro, Kawabata Yasunari, Yasuda and Juro, the three are the most friendly and respect each other, but the three are different.The foundation of Yasuda's literature is Japanese Shinto (from the Kojiki), plus the Nara Dynasty (from the Asuka era), plus modernization.Ozaki's literary foundation is Japanese Shinto, plus Sengoku (Genpei era), plus modernization.The foundation of Kawabata's literature is Japan's Heian period dynasty (in the Tale of Genji), plus the Edo period Osaka merchants (in Xihe literature), plus modernization. Japan has Shinto, comparable to China has Huang Lao, and it is the driving force of its national spirit. Kawabata literature dates back to the Heian Dynasty, but not as far back as the Age of God, so it is not as good as Ozaki and Yasuda. However, Kawabata literature is easy to understand for Westerners.But Ozaki and Yasuda are hard to decide.The Japanese love the two literary scholars to the extent that they are enthusiastically admired for a long time. For example, the president of Japan's largest printing company, Dai Nippon Printing Co., Ltd., is an admirer of Yasuda, and his wife is an admirer of Ozaki.The Kawabata Nobel Prize is more respected, but not adored.Because Ozaki's and Yasuda's literature touched the soul of the Japanese nation, readers love them, and they are willing to live and die for them. So let's look at the foundation of Luqiao's literature. The spirit of the Chinese nation is Huang Lao, and with this spirit he followed the path of Confucianism, so Sima Xiangru to Su Shi all came from Huang Lao and Confucianism. Confucianism.The Book of Changes says that opening things makes things known, Huang Lao is opening things, and Confucianism is making things.Another example is that civilization lies in the relationship between heaven and man, Huang Lao understands nature, and Confucianism understands human affairs.The foundation of Luqiao's literature today is Confucianism and chaos. Chaos is connected with the ultimate nature, which is beyond the reach of Luqiao for literary scholars of the time. However, the chaos of Luqiao is Brahmanic, which is a gap in the Chinese nation. On the contrary, Zhang Ailing is closer to Huang Lao, so both of their novels have a large number of readers, and Zhang Ailing's is more intimate. In the past, when swordsmen met masters, they would compete with each other, applaud secretly, and try to exploit the opponent's flaws. For this reason, they sacrificed their lives, not for the sake of victory or defeat, but to truly understand the truth of the way of swordsmanship.I did the same with Ozaki Literature and Yasuda Literature.As for a few dangers to Yasuda's friendship with me, fortunately, he reconciled as before.Regarding Kawabata, I also criticized his works in the letter. He mentioned this in an article published in Xinchao Monthly, saying that what I pointed out had something that he himself did not realize at the time, but he thought it was good. "Beauty" and several other late novels were not approved and considered sad (regretful).Happily he has always maintained a courteous acquaintance with me.Now that Ozaki and Kawabata are both dead, and only Yasuda remains, I feel that geniuses are rare and friendship is precious.At this time, I have just made friends with Luqiao, and I can't help but applaud him after reading his works, so I want to give him a few blows. In the end, I copy here a poem that I congratulated Kawabata on winning the Nobel Prize. The poem says: Ruan Xianliang Lie Wu Shujie Ren Xia Huai Ren is Literary Soul The name doesn't mean to mention Sanshan's life experience, but for the sake of half a verse Forty years ago, people on Tiancheng Road today still asked about dancing drums Ying and Bai Fu's neighbor's mother walks silently and tears like rain I copied this poem to cheer for Deer Bridge, and let us all look forward to his new book "Roppongi Monogatari" coming out soon. Written from January 12th to 18th in the sixty-fourth year of the Republic of China, it was written in Huagang