On his deathbed, he wrote a poem entitled "Feeling from Illness on June 14th": "Seventy years later, I am old, and it is clear that the law allows me to retire. Returning to Hugh became Bajiang, and it was turned into a prisoner in Yunnan. " It is touching to describe his regret that he returned to Shu due to illness but recovered on the way.
Some of his poems also show concern for people's sufferings. "Tour of Haikou" and "Tour of Houhaikou" revealed that landlords and landlords colluded with local officials and used the estuary to occupy land for personal gain. In his poem, he pointed out that "100,000 taels of silver are used to dredge the sea mouth, which makes officials like the sea and rich in resentment", and called for "Andrew to stop this banquet and sing and dance trillions of times". He said in the proverb "Watching Rice" that "there is no singing in the promised land, and there are songs in good years." However, I'm worried about the urgency of military affairs. Songmao is at war. "It shows the poor life of farmers in good years, but because of the heavy military pay, they still have no food and clothing. Other works, such as Baojing Pian and Gan Dianchi Lake, are also in this category.
Yang Shen also wrote many landscape poems. He described the scenery of Yunnan and the mountains and rivers of the motherland, which was quite distinctive. "Popular in the Sea" wrote to the wind in Shimonoseki: "Cangshan Gorge gathers at the mouth of Cang River, and the sky beam is roared off by sunny thunder. There is a constant wind in it, passing through the moving forest and sand. It doesn't matter if the cliff is close at hand, Ma Changke is low. " Magnificent, magnificent. And "Dragon Crown Song": "The smoke in both ears is like five Tianjin, and the fishing lights are shining. In the middle of the month, the wine is fragrant, and there is no one on the tree. " Writing about the night of Erhai Lake, the lights of fishing boats and the waves reflected by the moon are delicate and fresh. When he came to Lushan Mountain in Xichang, which is known as the scenic spot in southern Sichuan, he saw the beautiful scenery here and the grand occasion of the Torch Festival, and he sang the famous sentence "Stay at Lushan Mountain for the night": "I will stay at Lushan Mountain tonight, and the gate of Galvatron will not be closed at night. Who smashed the space and the stars fell into the world. " In addition, Yang Shen has poems describing and praising historical heroes, loyal ministers and righteous men, and even the tiller has his own firewood, among which there are many excellent works.
Yang Shen was able to leave Zhang Leibi when the first seven scholars advocated that "literature should be in the Qin and Han Dynasties and poetry should flourish in the Tang Dynasty" and the retro style prevailed. He widely absorbed some advantages of the poems of the Six Dynasties and the early Tang Dynasty, and formed his "graceful" poetic style. For example, there are 12 Dianhai songs and 9 Zhi Zhu songs in the Three Gorges, which depict the scenery of mountains and rivers and win the charm of Yuefu. His weeping willow is full of early Tang style. "Back to Banqiao in yujiang county Township": "A long March is not afraid of the distance. It's really like Xie Yao Xuancheng Road, Nanpu Xinlin crosses Banqiao. " Express your tired and bitter feelings, and your feelings will be fine. Don't go to new places again. Yang Shen also extensively absorbed the advantages of the folk songs "On Sangjianpu" to enrich his poems. For example, "Farewell to the Disabled Luojiang" uses Mianzhou folk songs and suffixes with four farewell words, which are novel in conception, unique and fresh.
Yang Shen dabbled in literature, Ci, Fu, Sanqu, Zaju and Tanci. His words and Sanqu are fresh and beautiful. Such as (Langtaosha) "Spring Dreams Like Flowers", the description is fine and the words are gorgeous and smooth. Sanqu (listening to a horse) "Ode to Wang Shunqing in the same boat" describes the quiet scenery of the boat under the moon, the river is full of color, the moonlight is like water, and it wants to sail into the sky and the Milky Way, with beautiful artistic conception and implicit narrative. His novel "Twenty-one History of Tanci" narrates the history from the Three Dynasties to the Yuan and Ming Dynasties. It is fluent in writing and writing, and is widely read. His prose is simple and elegant, and his brushwork is bold and unrestrained. Everything in the Korean Miscellaneous Symphony is obscene and elegant, not vulgar. In his early years, he wrote Ding Chou's seal, urging Emperor Zheng De to "listen to his words and disturb his own affairs", and admonished him with "the sages of the ancient times must seek great harmony", which was sincere and sometimes gentle and agitated. His Eight Arrays in Xindu County and The Story of a Beautiful Garden are also excellent narrative prose. In addition, he is also the author of zaju, such as The Mystery of the Banquet in the Cave of the Qing Dynasty, The Collection of Taihe, Cutting the Meat and Keeping the Essence King, etc.
Yuan Tankui's eight volumes are also textual research, which is roughly different from Dan Lead Record, but there are also considerable similarities and differences. Zhuge Liang said in Notes on Water Classics: "I sent a tiger step to supervise Meng Yan. According to "Swordsman Shuidong", Sima Yi attacked the camp because the Weihe River rose. I made a bridge and shot it over the water. When the bridge is built, it will be gone. " This matter is not in the biography of the Three Kingdoms and Zhuge Liang, which can fill the historical gap.
Yang Shen not only talks about grammar in literature, but also advocates the origin of words in his poems and opposes extreme retro-ism. Oppose the history of poetry; I prefer Li Bai to Du Fu, and have a valuable discussion on Li Bai's life experience. He also identified Li Bai as a well-known person in Shu, and quoted his poems such as Shangshu Shangpei and Sad and Clear Autumn Fu to prove that Tang books called Bai a Longxi person and Emperor Taizong, and gained many new explanations in textual research and argumentation. It reveals that both Neo-Confucianism and psychology have the disadvantages of "emphasizing empty talk", "discussing too much", "learning without reality" and "learning without use".
Yang Shen said: If you aim too high, you will worry about relying on emptiness. Specializing in exams risks drowning in your heart. Therefore, as the saying goes, "a gentleman respects morality and seeks knowledge." Therefore, the disadvantages of lofty, its investigation also, take the six classics as footnotes, take the empty rope as consistency, the shape of the talker is only a dog, the audio-visual words and deeds are not worried about life, the so-called high, learning without reality, the world Zen school takes it as it. The disadvantage of textual research is that it is useless to read and recite. It is better to decorate splendor, such as painting stars and flowers, dancing drums and prostitutes, and advocating half the effort. It is useless to learn.
"Respecting morality and seeking knowledge" was originally called in The Doctrine of the Mean. In Song Confucianism, Zhu advocated focusing on research and learning, advocating learning classics and doing what the sages left behind, and tended to emphasize "seeking knowledge". Lu Jiuyuan scoffed at its fragmentation. Lu Jiuyuan advocated that scholars should take off their classics and seek their true heart. He thinks that "learning from the scriptures is too harsh, and the Six Classics are all my footnotes", and there is a tendency of "respecting morality". Zhu Xi reprimanded him for giving up the lecture. Since the dispute between Zhu and Lu in the Southern Song Dynasty, the study of the two factions has gradually become a fire and water trend. "Those who respect Zhu despise Lu as crazy Zen, while those who respect Lu regard Zhu as vulgar learning, and learning becomes a portal, such as ice charcoal." This has a great influence on the development of Confucianism, as it is said: "The dispute between Zhu and Lu has been debated by scholars until today. ... it flows in two ways: respecting morality, asking about learning, or falling into emptiness, or indulging in exegesis, and the pawn can't get it back. This is not clear. "
Yang Shen criticized both Zhu and Lu here, pointing out that the disadvantages of Lu Xue lie in "taking empty talk as the consistent principle", tending to be simple, entering Zen with emptiness, and "learning without reality"; Its disadvantages lie in "learning miscellaneous knowledge", indulging in vulgarization, and "learning is useless". In his view, "the study of Confucian classics begins with Zhu" and "new learning (this refers to Xiangshan Mind) cuts classics and shovels history, driving Confucianism back to Zen" all have a bad influence on academic atmosphere and the development of Confucianism. In this way, Yang Shen completely denied the general education advocated by Rusong.
Yang Shen also held a completely negative attitude towards the popular "Daoism" (that is, Neo-Confucianism) and "Xue Xin". He said: "Taoism and psychology are different." Clearly understood, fair and just, the doctrine of the mean. Needless to say, it is easier said than done, and it is both internal and external. What you do, upside down, is a great sin of human relations. Gu Jinyi was crafty and talkative, and embellished the empty words with beautiful posture, saying: I teach the people, learn from my heart, and make people trance and understand, without trying to figure it out, so as to achieve the so-called Zen enlightenment. It's sad to be a thief, but it's a trip to deceive and confuse the people. What kind of Taoism and psychology do you have? He thinks that Confucianism is "plain and fair" and "consistent in appearance", but the so-called "Daoism" and "Xue Xin", which inherited the style of study of Confucianism in Song Dynasty and prevailed in Ming Dynasty, have different names and forms. In fact, they only know "nonsense" and "falsehood", but only talk without action, and "teach people to be in a trance but not to touch". The consequences are, first, deceiving the world, and second, confusing the people, so they are all "things that the holy king will punish without forgiveness." Such "Daoism" and "Mind Learning" fundamentally deviate from the basic spirit of Confucianism.
It is pointed out that the theory of mind "cuts off classics and shovels history, escapes Confucianism and returns to Zen", and that Neo-Confucianism is inextricably linked with Zen.
For example, he pointed out that Cheng Yi's "lively splash" quoted in Zhu's The Doctrine of the Mean is based on Buddhist quotations. He said that the exegesis of Shuowen and Erya were unfair and not simple. ..... In the Song Dynasty, monks and nuns were poor and made quotations; Confucianism also learns quotations from monks ... desire is easy, but knowledge is difficult; I want to know the classics, but I want to learn from them! What's more, because it's ugly and simple, it's easy to turn a good somersault into a poem, and it's easy to close your eyes and eyebrows into words. It is said that what I said about Zhu Cheng, what I said about the truth, are just words to express my meaning, and I don't want to work. Hey, left! Chen Xianzhang (Baisha Xue Xin) did what he said here: "Do somersaults into poems, close your eyes and close your eyebrows into words". It can be seen that, in Yang Shen's view, "learning Zen" leads to the obscurity of Confucianism's "reason" and the gloomy holy way, which is the common fault of Zhu Cheng's Neo-Confucianism and Wang Lu's Neo-Confucianism.
In addition, Yang Shen believes that Zhuangzi's so-called "saints exist regardless of Liuhe" is the most important statement, while Qiu Changchun's so-called "things in the world can't be investigated yet, but things in the world are almost the same" is the correct theory. However, Shao Yong and Zhu's view of heaven is strong and ignorant, which is actually "nonsense". He said, "In ancient times, the astronomer Michelle Ye Zhou Xun's gobbledygook and Gan Shiluo's Flowing of the cymbals never said anything about it. I just don't know if I don't say it. If what Shao Zi and Zhu said is not what people said, it goes without saying. What people don't know, they don't need to know. ..... If you can't live beyond heaven and earth, how can you know the true face of heaven? What's more, the sage's "asking questions and thinking close" also wants to know things in the world? " He also criticized Song Confucianism's theory of ghosts and gods, pointing out that Zhu's explanation of the so-called "ghosts and gods are morality" in The Doctrine of the Mean is contrary to the writing purpose of Confucianism, and holds that: "Song Confucianism's explanation of the word" ghosts and gods "is too far-fetched, taking" qi "and" sex "as its words; ..... there are both "characters" and "traces of nature". It is tangible, audible, visible and audible. Is it against the golden mean? Besides, the doctrine of the mean is a universal truth, but the abstruse and empty words it quotes are not the purpose of writing a book. Therefore, Zhu Xi's Cheng Zhuan, Zhang's Er Qi, Shan Neng and the Trace of Nature can all be moved to understand the ghosts and gods in the Book of Changes, but not the ghosts and gods in the Doctrine of the Mean. Therefore, Yang Shen sneered at the "mixing", "fragmentation" and "separation" of Song Confucianism, just like the "drum of maiko", which is "unprecedented in learning, but effective in the words of the ancients, such as the drum festival for villagers to learn officials". Then, how to decorate the facade with the help of Buddhist words without flowing into Zen?
It criticized Yangming's mind, which was all the rage in the middle and late Ming Dynasty.
Yang Shen borrows the words in Six Classics written by Chen, the deputy envoy of Yunnan, that "the meaning of every word is contained in the truth of sages and originated from solidity", and accuses that "the Six Classics are all empty" and "the words that are not sages" are "the illusion of Buddhists". He said: "Confucianism is real, but the world is empty;" The emptiness of Zen teaching and the virtual reality of its world. Chen Baisha said in his poem:' Six Classics are bound to nothingness', which means that he wants to lead the world into Zen, and it is not a Confucian study! " Yang Shen even denounced Wang Yangming as a "master of Confucianism" and criticized him for taking Confucianism as the face, taking Buddhism as the inside, seeing the truth through evidence, and "driving Confucianism back to Zen", betraying Confucian classics, saying: "Your master ignores Confucianism and innovates, cuts back on the classics and drives Confucianism back to Zen, so he must be a small statue and eager to sing, so as to change people and be changed. He also analyzed why people follow Yangming's theory of mind harmoniously, and quoted his friend's words: Yu Zhao is good at playing tricks, has a clever plan, and tastes the difference between teaching and learning: "The theory of' learning' in Song Confucianism has been annoying for a long time, and the words of' conscience' and' integration of knowledge and practice' have been heard, which has made newcomers eyes and ears. Such as fresh fish and bamboo shoots, delicious and refreshing, and Chen Qian dishes, which taste like chewing ice, ants are tired of it, while goose and duck dishes are still sparse. For another example, you are really tired of watching, but you love to pretend; I'm tired of listening to the West Chamber in the north and singing the West Chamber in the south. After listening for a long time, it's still true Dan and North West Chamber. There are many arguments and arguments, but slowly. "
Catch the thief first, catch the king, and criticize Zhu, the master of Neo-Confucianism, the most and the strongest.
Yang Shen not only criticized Zhu Jin academically and ideologically, such as mocking Zhu's independence in Chen Tongfu and Zhu Zishu, criticizing Zhu's disobedience to public interests in Wengong Shu, criticizing Zhu's pedantry in Mud World of Vulgar Confucianism, and criticizing him in Zhao Da, Northern Henan and Grand Ceremony Shu. How to wait is not easy to elaborate. Moreover, he more sharply exposed Zhu Zhixue's "loss of his specialty", "loss of his specialty, gain his insight, and destroy his sages", interpreted Confucian classics with his own neo-Confucianism, denied Confucian classics in Han and Tang Dynasties, and established his own ideological authority, thus Confucianism failed to observe, "lose its ugliness" and "lose its ugliness", and the lowly people studied and copied the Song people's strategies. This will inevitably lead to the arrest of Confucian classics. "
According to the preface of Yunnan Rural Examination, Yangming's collection of great achievements in mind learning and his advocacy of theories such as "mind is reason", "to conscience" and "unity of knowledge and action" caused the intellectual circles in the middle and late Ming Dynasty to be empty and shallow, saying, "Today, a scholar can learn! His superior spirit is empty, his teacher's heart is empty, he is tired of observing reason, he craves the appointment of respect, he gradually speaks clearly, and then flows into the Zen realm. Those humble people pick up the remnants of bushes and recite the soul of wine. Chenchen Xiangyin, who doesn't know the meaning of words, scrambled for records one by one and kept asking questions. What's the difference between reciting poems and giving orders from temples? The high one is like this, and so is the low one. They regard Confucianism in the Han and Tang Dynasties as mourning, and the situation is three generations of English! " Yang Shen studied hard and was diligent in writing all his life. He was a famous scholar in Ming Dynasty. He not only knows everything about classics, history, poetry, literature, lyrics, phonology, epigraphy, calligraphy and painting, but also has deep attainments in astronomy, geography, biology and medicine. For example, when he was an academician, Wu Zong asked Qin and other academicians: "The star has a note, also called. What star is it? " Everyone was tongue-tied and didn't answer. Only Yang Shen calmly said "Liu Xingye" and quoted Zhou Li, Historical Records, Hanshu and other documents to explain it. He previewed the Record of Master Wu Zongshi, and everything must be straight, not for the honour person. During his long exile, he was still "eager to learn and poor, and old to learn" (Biography of Yang Shen in Ming Dynasty). In the desolate frontier area of Yongchang, Yunnan, Sheng 'an is still addicted to books, "reading everything" and often says to people, "If you don't have enough resources, you should learn from yourself." ("Biography of the Ming Dynasty") He believes that to "know the world", one is to rely on "reading" to gain knowledge from personal experience; The second is to rely on "records" to obtain from other records and books. Therefore, he not only studied hard, but also insisted on writing. And everywhere I go, I will investigate and understand the local customs, study the local national language and enrich my knowledge from personal experience and practice. As a minister of punishment, he wrote many notes, selected books and many explanatory books when he was in southern Yunnan, relying only on his hard study, practice and memory. Such as Nanzhao unofficial history, Yunan Tongzhi, Yunan Shanchuan Zhi, Shenhouji, Nanzhong Zhi, Yunan Zai Ji and Yunan Shuo. According to the Chronicle of Sheng 'an Yang Shen, Yang Shen wrote more than 400 kinds of works in his life. Therefore, the preface to The Collection of Sheng 'an said: "From the beginning of the country to Jialong, the wealth of scholars' writings is not more than that of Mr. Sheng 'an. "The History of the Ming Dynasty originally said:" The knowledge of the Ming Dynasty, the wealth of works, is the first to be cautious. "There are 100 kinds of works. When Li published Letter to the Sea, he made a picture album to include his books. Sanqu has Tao Qing Yuefu. Later generations compiled his important works into Sheng 'an Ji, and Sanqu included Tao Qing Yuefu.
Primary school: Seven Books of Ancient Sound, Records of Dan and Lead, Six Books, Zheng Bo, etc.
Confucian Classics: The Theory of Shenggan Classics, Yi Jie, Talking about Public Affairs and Following Xun, etc.
Literature: Sheng 'an Poetry Talk, Yilin Mountain Cutting, quatrains, paintings, literary annals of Sichuan, etc.
Historical Geography: Records of Mountains and Rivers in Yunnan, Nanzhao unofficial history, etc.
Poetry: Poems of Sheng 'an Temple, Long and Short Sentences of Sheng 'an Temple, Tao Qing Yuefu, etc.
Compilation: ancient and modern folk stories, ancient and modern proverbs, beautiful feelings, etc. Genre works are inscribed with poems such as Linjiang Xian, Sending Jade to Luojiang, Going Out of the Countryside, Zhi Zhu Ci, Returning to Banqiao in Jiangxiang, Summer Water Ballad, Sancha Post, Feeling Sick on June 14th, Untitled Liu, Love in Jinsha River, First Choice for Mid-Autumn Festival Sickness, and Tanci for the 21st Century. Later, Li Jixian, the master, stopped the time check in the name of stealing books.
There is a "Shuanggui Hall" at home, which is a place for reading and storing books. Yang Bibliography was compiled by bibliophiles in the late Ming Dynasty. In the early Qing Dynasty, Jiang Shao recorded a generation of bibliophiles and compared them with Yang Shiqi, Wu Kuan, Mao Kun and Song Lian.