In the movie "Great Buddha Ridge" (Tōho, 1966), director Kihachi Okamoto created an unforgettable image of a "magic"-the samurai of the end of the Shogunate, Ki Ryunosuke. He wantonly kills, defies rules, ignores morals, and stops advancing and retreating, all with one heart. In his body, the unevenness of the great age and the unevenness of the small people meet, just like the lone rock under the slap of a frenzy, and the waves faintly reveal a rather bend but not bend. Even today when ethical and moral desires are weak, such characters still have enough impact and subversion. This can't help but be confusing, what is the power of his people and things? Why do we tie our feelings to such a rebellious role? Is it good or evil based on human nature? Why is such an anti-traditional character born in a samurai drama about heroes? And the creator seems to have compassion for this character? If you want to understand all the facts one by one, you must go to the world of Li Jieshan in the original author. Nakasukeyama, whose real name is Yonosuke Nakari, was born in Hamura, Nishitama County, Kanagawa Prefecture (now Hamura City, Tokyo) in 1885. His family ran a rice business, but in his boyhood, his family was ruined and he had lived several times. After graduating from the high school of Nishitama Elementary School, he worked as an operator and a teacher. It was renamed "Jieshan" because of worshiping the thinker Jieshi Songcun at the time. It was at this time that he began to interact with the pioneer of Japanese socialist Kotoku Akumi. In 1906, he entered the Metropolitan News Agency and began to publish a large number of works. In 1910, his father Yajuro passed away; in the same year, the "Great Rebellion" broke out, and Kotoku Qiushui was arrested and subsequently executed. This incident had a great impact on Zhong Jieshan. In 1913, Zhong Li Jieshan began to write the masterpiece "Da Bo Sa Ling", which was later regarded as the origin of modern Japanese novels, and it has been serialized in newspapers and periodicals for nearly 30 years. In 1941, the unfinished final volume of "Big Buddha Ridge" was published. In 1944, Zhongli Jieshan was infected with typhoid fever and died. Throughout the life of Nakari Jieshan, he has experienced almost all major social events in modern Japan. Before creating "Da Bo Sa Ling", he had experienced the civil rights movement in the countryside, Sino-Japanese Sino-Japanese War of Sino-Japanese War of 1894-1895, the Russo-Japanese War, the Great Rebellion, the Constitutional Protection Movement, etc.; in the serialization of "Da Bo Sa Ling" for decades , And even witnessed two successive world wars, the Great Kanto Earthquake, the Manchurian Incident, the Showa Financial Panic, the May 15 Incident, the February 26 Incident, the Sino-Japanese War, and so on. As an enlightened intellectual, Zhong Li Jieshan’s thoughts have undergone tremendous changes during the era when the ideas of Zhongjieshan have been engulfed, from the early Christian socialists to anti-wars, to the transformation of Buddhist thoughts after the "great rebellion", full of ideals after the collision of ideals. Frustration and nothingness. Yoshiyuki De Qiushui and other revolutionaries who died prematurely are different, and they are also different from those who personally participated in various events. As a bystander, Zhong Lijieshan witnessed all the turbulence and witnessed them finally go astray. Failed. What the novel "Big Buddha Ridge" reflects is the deep introspection of Zhong Li Jie Shan as an intellectual. The entire creation process of "Big Buddha Ridge" lasted for more than 30 years. What is certain is that the author's initial starting point and thinking will continue to change in the middle, and every current event will unconsciously affect the world in the story. Since we could not see the entire volume of the novel at a glance, we avoided the corresponding textual research and comparison, and instead focused on the thoughts that initially influenced Zhong Jieshan, which corresponds to the "big" that brought a turning point in his life. Reverse events". At that time, Zhong Li Jieshan was 25 years old, and he was a passionate young man with lofty aspirations. The interactions with socialists such as Kotoku Akumi, clarified the ideal of promoting social reform and change through sports. However, the execution of twelve people headed by Kotoku Akshui in the "Great Rebellion" and the government's strong ban on socialist ideas caused Zhong Li Jieshan's revolutionary passion to fall into a trough in an instant. This "inaction" situation prompted him to retreat. Go to a fairly safe space and retreat to the previous ideal with a negative attitude. On this basis, his heart transformed into Buddhism, The "harmless" method curve pursuing the great ideal of "saving the world and saving people" has become the best choice for self-salvation. In this special era, the transformation of Zhongli Jieshan clearly depicts a contradictory trajectory from actor (non-revolutionary direct actor) to utopian (self-salvation). The beginning and end of this change correspond to the two major schools of Buddhism-Mahayana Buddhism and Hinayana Buddhism. The two are homologous to Shakyamuni's thoughts, but the specific teachings are very different. The Hinayana advocates "consciousness and self-interest" and pays attention to self-liberation; Mahayana advocates "consciousness of others", "self-interest and altruism", and "save all living beings" as its mission. Corresponding practice and practice also have their own teachings. The highest attainment position of Hinayana is an arahant, who seeks their own liberation; while the highest attainment position of Mahayana Buddhism is Buddha. The Hinayana believers generally major in the three studies of "precept, concentration, and wisdom" and the eightfold path of "right view, right will, right speech, right karma, right life, right diligence, and right thoughts." The "six degrees" of diligence, meditation, and wisdom and the "four shots" of generosity, love, benefit, and colleagues. Simply put, the Hinayana pursues "being out of the world" and the Mahayana pursues "entering the world." From this point of view, the intermediary mountain is from an actor to a fantasy The transformation of the person is just a period of introspection from Mahayana to Hinayana. From a realistic point of view, this transformation of Zhonglijieshan is undoubtedly negative, and it is more based on strong external factors. Under this situation, His thoughts tend to be pessimistic, and the once great ideals have been wrapped up, but they have not disappeared. In the third year after the "great rebellion", Zhong Li Jieshan began to create a fictional novel "The Great Buddha Ridge" as a borrowed word The carrier of aspirations, the enveloping ideals or Mahayana thoughts naturally have room for existence, so the character of Jilong nosuke was born in contradiction. The image carried by his image must be based on the concepts of Mahayana Buddhism. And what is the contradiction? First, at this time, Zhong Li Jieshan's own thinking tends to be relatively negative Hinayana "self-enlightenment"; second, as a Mahayana practitioner who has a huge influence on him, his fate is tragic. In the end, is this the right way or the wrong way? This will inevitably lead to Zhong Li Jieshan’s unanswered thinking; in the end, once the backlog of ideals finds a cathartic outlet, they will inevitably pursue precipitous and lonely, trying to break the old order. When these forms have their own contradictions. The character of Yu Jilongzhisuke will inevitably give birth to a polysemous and ambiguous metaphor. On another level, we can also find the connection between "Great Bodhisattva Ridge" and Mahayana Buddhism. In order to distinguish it from Hinayana Buddhism , Mahayana Buddhism calls its own thoughts and doctrines as Bodhisattva thought, and its own practice as "Bodhisattva" The precepts to be honored are called "Bodhisattva Precepts". Zhong Li Jieshan named the novel "Great Bodhisattva Ridge". The details of the protagonist Jilongzhisuke's life cause and effect journey or the journey of life begins at the Great Buddha Ridge, etc., clearly refer to the many teachings of Mahayana Buddhism. It must be distinguished that this is only the initial starting point. In more than 30 years of creation, the combination of the Mahayana ideology of saving the world and the various changes in Japanese society, as well as the continuous evolution of social movement thoughts, will inevitably lead to more thoughts by Zhong Li Jieshan, thereby changing the original intention of Zhongqi's creation. , Reflected in the characters in the story, their words and deeds will inevitably become more contradictory and ambiguous. Now that we have roughly understood the starting point of Zhong Li Jieshan's creation of "Big Buddha Ridge", what is the point of showing us the character of Jilong nosuke? From the superficial level, there is a set of opposing behaviors on him—saving and killing. The so-called salvation is naturally the salvation of the Mahayana thinking. The so-called killing naturally refers to the continuous use of the knife to practice their ideals. This set of opposing contradictions hints at his identity as a revolutionary in a sense. Let me ask, in the past, which revolution was not realized after the deaths of many people? Looking at it from another angle, intellectuals may use spreading thoughts as their mode of action, while samurai naturally can only fight, kill, and fight with the sword in their hands. This method is understandable. To understand the starting point of this character, one must be aware of the dialectics of good and evil, opposition and unity. In "Great Bodhisattva Ridge", what Zhong Li Jieshan first showed us through the help of the dragon is the revolutionary or the two completely different sides of the revolution. Here we can still feel the shadow of the "great rebellion". When Kotoku Akisui and others advocated socialist thinking to improve the status quo in Japan reached a bottleneck, many of them chose to assassinate the emperor. This was the cause that led to the execution of Kotoku Akisui and others. . If they were regarded as revolutionaries, they spread their ideas at first, but finally chose to use force to achieve their goals. Is this wrong? Li Jieshan obviously has a reflection on this. He understands the thinking of the revolutionaries and understands their behavior (dedication itself is also part of the revolution), but he is obviously full of pessimism about the result. As a creator, the deep change of Zhong Li Jie Shan from Mahayana to Hinayana also determines the destiny of Jilongzhisuke in the novel and the redemptive meaning contained in his image. It can be seen from this that the character of Jilong nosuke created by Zhong Li Jieshan adheres to Mahayana thought (perhaps still positive), but this is obviously not the author’s ultimate goal to show us this character, because Zhong Li Jieshan is in Bodhisattva Ridge is not about inciting revolution and praising killing. We said earlier that although he was frustrated However, the former "Mahayana" concept has not disappeared, but is wrapped up. The creation of the image of Jilong nosuke is just borrowing things to express his aspirations, and the curve pursues the former "Mahayana" ideal. The basis for practicing this ideal is no longer the socialism or communism he once believed in, but the Buddhism he believed in at this time. Now let’s examine the character of Jilong nosuke in the story world: as a warrior, his goal of establishing a sect was shattered; as a samurai, his goal of making meritorious deeds was shattered; as a person or as a practitioner, he finally became The spurned sword demon; to sum it up, his life had no success, only failure. Tracing back to the root of all this in his life, it was just that he refused to give up the small idea of victory in the competition. Corresponding to the Buddhist teachings, this is the most basic part of Sakyamuni’s thought: life is suffering, and suffering is caused by attachment. In other words, what Zhong Li Jieshan showed through the character of Jilong nosuke is the illusion of life, the emptiness of life, and the suffering of life; he wants us to see the sufferings of life through this character, and then from this Get rid of the world of suffering. When the ideal of saving the world through reforms was shattered in reality, the sense of frustration caused Zhong Li Jieshan's thinking to retreat from the present Mahayana to the Buddhist Hinayana. When he created "Great Bodhisattva Ridge", this Mahayana ideal of saving the world and people was unexpectedly integrated into the work. The intention was probably to let people see the suffering of life and seek liberation. This is the sorrow of primitive Buddhism. Extinction thoughts. In a sense, this kind of thinking that tends to deny life is also Hinayana, but it is spread through a Mahayana concept, which is intertwined with each other, and weaves a complex Buddhist world. Through this character, Zhong Li Jieshan allows us to look back into our minds, see the darkness of our hearts, and see the suffering of persistence. The reunion of good and evil in the help of the dragon is still a manifestation of the ten worlds and three thousand aspects in Mahayana thought. In the works, Zhong Li Jieshan's unconscious pity for Jilong nosuke, a wicked person, is exactly the compassion of a passive evader or a fully enlightened person (the Hinayana) for people living in hell and asura, which is also Mahayana thinking. The core is, "This kind of people who are entangled in inextricable troubles and thus lose their way of life, and must die, like this unthinkable person, is the person saved by the Buddha." Going back to the movie "Big Buddha Ridge", the reason why it can become an exciting masterpiece is partly attributable to the screenwriter Shinobi Hashimoto's grasp of the essence of the original work by Li Jieshan. He sensitively grasped the various contradictions in the character of Jilongzhisuke, removed the waste and saved the chase, and condensed the complicated plot into the character's life with a simple structure. The context is clear but does not break the original image. The tactics of light control and heavy control are not generous. Another part is attributed to the guidance As Okamoto Kihachi, his main success is the creative and powerful image language. To put it simply, the pressure that the story world puts on the character of Jilong nosuke is conveyed to us by Okamoto Kihachi through simple visual language, which allows us to enter the world of the story, breathe with the characters, and then realize the implications. Deep love and sorrow. Jumping out of these works, it is necessary to take a look at the reality. The so-called salvation of the world is nothing more than strengthening the country and enriching the people. When the socialist trend of thought was suppressed and Kotoku Aksumi and others were executed in 1916, Kita Ikki, who was appreciated by Kotoku Aksui for writing "The Theory of the State System and Pure Socialism", published his second volume. The book "Outside History of China's Revolution", in 1919, he wrote the "Outline of the Principles of the National Reform Project" (later renamed "The Outline of the Japanese Reform Act" when it was published). In this book, the former socialism theory has evolved into the rudimentary thought of "building a greater East Asian co-prosperity circle", and the Mahayana ideals that once inspired countless people have gone astray and have far-reaching influence. And Zhong Li Jieshan, once also preached the kingly way in the article "Letters to China and the People of China", it seems that it is still being enlightened. Isn’t it a microcosm of the life of Jilongzhisuke in "The Great Bodhisattva Ridge"?
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