——Comparing the movie "Twilight Qingbingwei" and "Tao Te Ching", I have three treasures, which I keep and keep, one is kindness, the second is frugality, and the third is that I dare not be the first in the world. —— "Tao Te Ching" Chapter 67 The real romance, the real ideal is always attributed to life, but not buried in life. ——Inscription Yamada Yoji is a famous Japanese director who is good at expressing the experience and personality of ordinary people at the bottom with delicate and gentle film language, real ordinary life themes and simple and pure emotional tone. Released in 2002, "Twilight Qingbingwei" put a lot of effort and energy into the director. Yamada Yoji, who was over a decade old, spent more than ten years to complete the conception and various preparations for this film, from the storyline to the background. Research, from character setting to scene arrangement, from facial expressions to psychological emotions, all seem to be plain but touching to express his usual civilian theme. The film mainly tells the short life of a lower-level samurai Iguchi, who was poor at the end of the shogunate era in Japan, raised his children, died in troubled times and was happy and warm; when the feudal factional struggle was incandescent, Iguchi was in danger and difficult to choose between samurai and family. A stunt but a humble life, no matter what aspect he has achieved a man who is both affectionate and full of flesh and blood. Taking the Taoist classic "Tao Te Ching" and the film as a mutual observation and confirmation, on the one hand, one can more deeply and thoroughly understand the personality image of Iguchi Kiyobei, on the other hand, it provides a vivid insight into the life wisdom of "Tao Te Ching". Situational interpretation. Based on chapter 67 of the Tao Te Ching, this article tries to analyze it from three aspects of well-headed love, frugality, and humility. 1. Love and pity deep in the heart Taking care of himself; Wellhead is busy with work during the day, and when the drum beats after get off work, he rushes home. He is alone at home and outside the house, so he has no time to take care of himself. Sloppy looking. Why is it called dusk? "Because Iguchi did everything at home. It is said that when he got home, he was busy like a wheelbarrow, cooking, cleaning and washing clothes." But even if life was difficult, Iguchi showed love and compassion for his wife, daughters and friends, as well as samurai who were in similar circumstances. Undiminished in his heart, his personality is gradually revealed in the ordinary natural time and the test of fate. Unlike the film that opens with the death and funeral of Iguchi's wife, the original author Teng Ze Zhouping gave more space to the role of his wife in the novel of the same name. His wife, Nami, lost her parents when she was five years old and was raised by Iguchi's parents like brothers and sisters. When he grew up, he and Iguchi became husband and wife. After his wife fell ill, Iguchi always picked up his wife when he came home, helped him to go to the toilet, and then cooked rice, soup, and cleaning. At night, serve his wife to sleep and then make worm cages. I always wanted to take my wife to the hot springs in the mountains for recuperation, but I couldn't do anything. I accepted the task of killing the traitorous samurai only to allow my wife to recuperate, and I didn't have any other extravagant thoughts; and the two scenes of clearing dissidents were all taken away, as if to set off the scene. The indestructible love of Iguchi for his wife, the novel also ends with Iguchi and his clothes, eagerly waiting for his wife, holding hands and walking on the village road and in the green and white sunshine, this treatment renders the whole novel a strong layer. The love color of secular couples goes deep into the bone marrow and is endless. The plot arrangement of the novel can be regarded as a supplement to wellhead's long-term care of his sick wife outside the movie scene. The film uses flashbacks and interludes to narrate Iguchi's life in the tone of the younger daughter's old age memories. This narrative method itself shows the father's love for his daughter. Shortly at the beginning of the film, Iguchi is full of kindness and gentleness when he comes home and picks up Eden and lifts it over his head. At the end, it is the scene where Yugo Zenemon was killed, exhausted and wounded to go home and pick up his youngest daughter. As the plot progresses, there are many scenes of Iguchi loving and caring for his daughter: when he was making a worm cage at night, he saw his five-year-old daughter also wanted to help hold her on his knees affectionately; As her daughter grows up day by day, she is as happy as watching crops or flowers grow; she asks the two sisters apologetically if they will be lonely without a mother, and the two sisters immediately answered affirmatively: "I am not lonely with a father"; the eldest son Xuanye wants to learn tailoring, and asks what is the use of reading? Iguchi thought for a while, and solemnly told his daughter: reading can make people learn to think, no matter how the world changes, if you have the ability to think, you can live on. Before going to the killing field, he pushed open the door and window, and looked at the two sleeping sisters with infinite affection. A father's loving concern for his own daughter is ubiquitous in the vulgar days of life, and it is carried through. Outside of the family, the kindness of Iguchi’s heart is also manifested in the sympathy for friends even if they are the targets of murder. This sympathy is on the one hand out of the friend’s faith, and on the other hand, it is due to the echo of empathy for one’s own life and co-rescue. The sympathy woven by faith and compassion made Iguchi resolutely fight on behalf of his brother with Toyotaro Koda when his friend Iinuma's sister was insulted by his ex-husband; ;In the climax of the film, Iguchi was forced to kill the renegade samurai Yuwu Shanemon. Before the fight, the two faced each other. After a long talk, Yu struggled to make a living, was displaced, and the bumpy experience of the successive deaths of his wife and daughter aroused the sigh of Jingkou's life experience, and he felt a kind of respect and sympathy for Yu, and decided to let Yu go and escape from the feudal lord. When killing him with a bamboo sword and drawing the sword to fight in anger, Iguchi eagerly persuaded the tired Yu to stop despite the two swords, but he was reluctant to draw the sword with his promise to let him go. According to the Tao Te Ching: "kindness leads to bravery" (Chapter 67) Iguchi bears morality towards family and friends in his life, and his responsibility for morality means standing up his personality; the most personal and core relationship in the secular world is It is the love and responsibility brought by blood and marriage. Therefore, Iguchi's unrelenting care for his wife and affectionate parenting of his children are imported courageous and resolute commitments, but behind this commitment to morality and responsibility is poured into human flexibility. The connection between the two, and the feelings for friends and fellow-minded people also made Iguchi’s heart express more directly and firmly; choice is commitment, destiny is the present, and doing things is integrated into affection, the existence value and human nature of “courage” are convenient. It not only expresses the sympathy of human beings in the secular world, but also embodies a kind of overall consciousness that transcends the self-identity of life. 2. When frugality becomes a living habit and is forced by real life, Ikou has to work conscientiously and according to the rules. In his spare time, he will never waste his life in seeking pleasure with his colleagues and indulging in sensuality. Colleagues see it as an alternative. The predicament of life has pushed him to the edge of his life. Of the fifty shi salaries, twenty shi are overdrafted, and he cannot make ends meet. Various family burdens, especially his wife's funeral, have almost drained all his flesh and blood. However, Iguchi silently endured the reality brought by his fate. He was at peace and calm, all his thoughts revolved around work and family affairs. On the one hand, fate framed his life trajectory, and on the other hand, it made him live in this world. The track of life is really moving. "The Tao Te Ching" says: "Colorless makes people blind, five tones make people deaf, five flavors make one's taste delicious, galloping and hunting makes people mad, and rare goods make people hampered. (Chapter 12) After being satisfied, people's minds are easy to float and float, and various sensory desires and extravagant enjoyments such as the world of flowers, extravagant voices, and greed for appetite are often easy to erode one's mind, confuse reason, and disturb behavior, thus losing the basis for self-standing in the world. and the meaning of life. "There is nothing more to blame than what you want, and nothing greater than dissatisfaction. (Chapter 46 of Tao Te Ching) The Tao Te Ching also puts forward in a positive sense: Don't fight, don't value rare goods, keep the people from stealing, don't see what they want, and keep the people from chaos. Therefore, in the rule of the sages, the heart is emptied, the belly is strengthened, the will is weakened, and the bones are strengthened. It often makes the people ignorant and devoid of desires.” (Chapter 3) A strong belly and strong bones are the minimum basic needs of maintaining the body and life activities, while a weak mind and a weak mind open up another connotation of the meaning of life and the value of existence in the realm of xinxing. Therefore, life surpasses the material level and obtains self-deepening and self-improvement, and emptiness is the way to expand the mind, empathize with the self, and unite between man and nature. Chapter 16 of the Tao Te Ching proposes the principle of "achieving the extreme of emptiness, keeping quietness and earnestness", On the one hand, emptiness reveals the entire "Tao" and the created "Taoized" world, including human society and spiritual activities in the original and ultimate sense of virtual, quiet and pure state; on the other hand, it stipulates that people's self-spiritual pursuit Follow the Tao, confine all things, be quiet and do nothing, be firm and single, simple and peaceful daily life mentality. This Taoist mentality has been vividly expressed in Jingkou. Chapter) Iguchi's life course is full of human warmth. His life style, which is almost "seeing the plain and keeping simple, less selfish and few desires" (Chapter 19 of Tao Te Ching), fills his spiritual life in addition to the poor and broken material life. Tan Qiao, a scholar of the Five Dynasties, said in "Hua Shu": "Those who are extravagant are always poor, and those who are frugal are always rich. "The Tao Te Ching" also says, "Those who are content are rich, and those who do not lose their possessions last for a long time." Life without death. "(Chapter 33) Iguchi's heart is warm and rich. His responsibilities and affections in the secular family ethics have enabled him to overcome the difficulties of life again and again, to be stable and self-reliant in the ups and downs of fate, and to push life to the extreme. Thanks to the deep and extensive support of family, friendship, love and compatriots, Iguchi has surpassed his pure self, and his seemingly selfless and trivial daily life is more real and full of achievements in his vast and transparent life course. Although He Silent film borrows the theme of martial arts, it does not simply exaggerate the righteousness of the chivalrous person and the bravery of the martial artist. The Taoist personality image of Iguchi has surpassed the times and artistic significance. The director made a clear statement on this: "The most basic of the samurai spirit is loyalty. , he can sacrifice himself at any time to those he trusts, and he also develops blind loyalty to the emperor. What I emphasize in the film is not on the loyal side, but on the qualities and feelings in life. In the novel, Iguchi's identity is defined in this way, "In a surnamed Songcun, he has always been an inconspicuous Intangible School martial arts school. When he was young, his kung fu surpassed that of his master. " In the film, Iguchi is portrayed as a teacher of Toda Rensai Dojo. Neither the masters nor the instructors have devoted much attention to his portrayal in novels and films. His always humble and weak appearance hides his superb martial arts skills without any trace. The realm of high people respected by Taoism is the hermit who is quiet and inaction, humble and gentle, hides the humble, guards the original, moves behind others, and retires when he succeeds. "The big one is hidden in the wild, the middle is hidden in the city, and the big one is hidden in the dynasty." Wellhead has always been behind the people and is unknown, but at a critical moment or when it is compelled, he can change from passive to active, and his explosive power is soft and strong, but he is more immobile. The sound, color, and vulgarity reveal the Taoist wisdom of doing things. In turbulent times, Iinuma, a friend who came back from Kyoto, found Iguchi and tried to persuade him to go outside and understand the general trend of the world, saying that people like him should not be buried in the countryside. Wellhead, who has always had no desires or desires, was unmoved, and answered lightly: "You overestimate me, I'm just a mediocre person." If the situation changes, he will not be a samurai and a farmer. I think farming is more suitable for me. But Iguchi was not a mediocre person. When fighting for Iinuma with Toyotaro Koda, he knocked Koda to the ground with three or two blows with a wooden stick, shaking the whole city; "Tao Te Ching" Chapter 8) Duel is not killing in the mouth of the well, and after subduing Koda, he quietly retreats without making a sound, just a natural revelation of friendship; among the lords of the shogunate, the feudal lords are arguing and the heirs of the feudal lords are arguing with each other. At the same time, Iguchi was sent to execute Yuwu Zenemon. At first, he refused to fight, saying that he had to take care of his young daughter, his sick wife, and his elderly mother all the year round. He was forced by life and had lost the heart to use the sword. Because fighting with real swords and taking people's lives, you must be as fierce as a beast, and cold enough to die suddenly; and you need to practice in the deep mountains for a month, and you may be able to recover your fighting spirit. However, he was sternly reprimanded that "disobeying the orders of the vassal is a great treason, and will be dismissed immediately and expelled from the vassal", so he was forced to accept it. What Jingkou was holding was a bamboo sword. One was a family heirloom saber that was sold at his wife's funeral. Second, although Jingkou was determined to kill Yu, it was contrary to his nature, because "a weapon of an unknown soldier is not a gentleman's weapon. The right one is not used. It is used as a last resort, and tranquility is the best." ("Tao Te Ching" Chapter 31) Iguchi's forbearance, detachment and humility provided him with a way to maintain the dignity of life in real life. Taoism, because as Tan Qiao said: "The humble person is respected by the people, and the frugal person is treasured by the people." Those who truly understand the Tao know the vicissitudes of the world, the vicissitudes of people's hearts, and the boundless wisdom of others. The mentality is integrated into the world, and you are completely in the middle, observe the changes quietly, don't be alarmed when things change, wait for the time to move, and then you can have a clear state of mind and stand upright. stable. Not only that, "Don't dare to be the first in the world, so you can become a leader." ("Tao Te Ching" Chapter 67) The attitude of being humble and gentle, calm and unintentional in the world is a positive and enterprising attitude, surpassing everyone, and trying to control people's mentality. Strategy; "Tao Te Ching" repeatedly states that "if you don't see yourself, you will be clear; if you don't see yourself, you will show; if you don't achieve yourself, you will have merit; if you don't pride yourself, you can grow. If you don't fight, the world can't compete with it." ” (The Tao Te Ching, Chapter 22). The way of doing things in the way of Shunde requires the natural operation of the "Tao" as the only and ultimate refuge, suppressing the small self to return to the big self, leading the big self to eliminate the self, and finally achieving the state of the unity of nature and man without self and the natural inaction. The way of heaven conquers people, rather than the way of man who controls the way of heaven and conquers people; from the perspective of human relations and world affairs, those who conquer themselves according to the way do not fight and conquer people. This profoundly revealed the life dialectics of Taoist Yuanshen Haimo. 4. The Modern Implications and Adjustments of the Samurai Paradox The film and novel's portrayal of Iguchi Kiyobei not only shows the wisdom of forbearance in life, but also poses a challenge and paradox to the identity of the Samurai. Bushido requires samurai to take "righteousness, courage, benevolence, courtesy, sincerity, reputation, loyalty, and self-restraint" as the code of conduct, but people's social identities belong to different groups and occasions. Indoctrination to the extreme means that one should sacrifice one's life for the master or the interest group it represents without reservation. Fujisawa's work presents such a paradox: If a samurai truly believed in Bushido, how could he be willing to sacrifice his life unconditionally for his master and his interests? Is there a two-way strategy? Therefore, the so-called middle- and lower-level samurai who can survive in this highly institutionalized system and try their best to avoid becoming the thugs or victims of the superior masters, the so-called hidden swordsmen, who live in peace and happiness, have become the excavations of Fujisawa's works when excavating Bushido. character image. The paradox and conflict contained in this character image have been concentrated and intensely reflected in Iguchi. He wanted to take care of his family, love his children, support the elderly, marry his favorite woman, but could not disobey the vassal order, and the ensuing emperor wars Just let him die. Life is full of variables and unknown situations. Extending from the paradox of Bushido, the paradox of reality is everywhere. As the real predicament of the finiteness of human body and mind, it encounters absolute freedom that cannot be realized. This finiteness is also the existence of paradox. the ultimate source. The German existentialist philosopher Jaspers believed that the fate of the world is unknown and inescapable, just like a wall in front of people. He called it a marginal situation, in which death, suffering, struggle and sin constitute an important part of human finitude, but the marginal situation is the opportunity to make a person truly become a person. In the situation where I am bumped back by the edge, I am thrown back into myself, so as to experience the absoluteness that transcends my own finitude. may exist and should exist to freedom. This is the life course of Qingbingwei Iguchi. It is precisely because of poverty, bereavement, young children and other family difficulties, as well as external turmoil and various unavoidable situations, that a Taoist-style personality state is more light-hearted, honorable and disgraceful. Don't panic, until you die. "Zhuangzi" said: "Knowing can't do anything, but peace is like life, only the virtuous can do it." From the perspective of Taoism, I observed the personality image of Iguchi Qingbingwei, a peasant with few desires, a samurai who bowed his head and obeyed orders, and a heartache. The husband of his wife, a father who loves his children, and a Limin who treats others as himself. These ordinary identities are gathered together, and within the scope of fate, Iguchi has brought them to the extreme. That is, dilemma is transcendence, that is finite is freedom, that is edge is omnipresent, that is instant is eternal. True happiness comes from the forbearance of the soul, and the greatest happiness comes from sincere family affection and pure love. Realistic predicaments haunt people's own body and mind. Then, according to the life direction opened by fate, to be philosophical and contented, that is, happiness. As Eden recalled his father's words at the end of the film in his later years: "My father is by no means a person who seeks fame and fame, and he will never consider himself unfortunate. He loves his daughter deeply, and is loved by the beautiful Miss Pengjiang, and his short life is full of with a good return memory. Note: Fujisawa Shuhei: "Twilight Qingbingwei", translated by Li Changsheng, Beijing: Xinxing Publishing House, 1st edition, April 2010, p. 12. The Tao Te Ching cited in this article is all in Chen Guying's "Tao Te Ching" Lao Tzu’s Annotation and Commentary, Beijing: Zhonghua Book Company, 1st edition, May 1984. To avoid tediousness, chapters are indicated with the text, and page numbers are not otherwise noted. (Five Dynasties) Tan Qiao: Huashu·Tianmu, Ding Zhenyan , Li Sizhen Point School, Beijing: Zhonghua Book Company, August 1996, 1st edition, p. 70. "Interview with Japanese Director Yoji Yamada", in "Film Literature", 2005, No. 9. Fujisawa Shuhei: " Qingbing Guards at Dusk, translated by Li Changsheng, April 2010, 1st edition, Beijing: Xinxing Publishing House, p. 12. (Five Dynasties) Tan Qiao: Huashu·Solution of Confusion, edited by Ding Zhenyan and Li Sizhen, Beijing : Zhonghua Book Company, August 1996, 1st edition, p. 73. See Xu Chongwen, editor-in-chief: "The Philosophy of Existentialism", Beijing: China Social Sciences Press, August 1986, 1st edition, p. 279. "Zhuangzi·De Complementary Symbols", see Chen Guying's Annotation and Translation: "Zhuangzi Jin Annotation Jin Translation" (Part 1), Beijing: Zhonghua Book Company, 2nd Edition, February 2009, p. 166.
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