What are the life stories of the patriotic Zhu Shun in the late Ming and early Qing dynasties?

At the end of the Ming Dynasty and the beginning of the Qing Dynasty, Zhu Shunshui traveled eastward to Japan with the regret of the fall of the Ming Dynasty, and began his lecturing career in the second half of his life, outside the scope of the Qing regime, in order to maintain the freedom of speech and the spirit of the nation. His loyal and patriotic thoughts and noble and severe personality once influenced the Japanese intelligentsia, inspiring and influencing the progressive young people of later generations to engage in patriotic activities to resist foreign invasion and safeguard the cultural traditions of the nation. His lonely and loyal personality is a reflection of the Confucian spirit of the corporal officials during the "Heaven Collapse and Earth Disintegration" period during the Ming and Qing Dynasties. After the Qing troops entered the country, China's politics and economy experienced drastic changes. The social shock caused by the "Change of Dynasties" made many scholar-bureaucrats (who may be called Ming survivors) passionate and loyal, and stick to their integrity. In order to show their shame and prudence, they either stayed at the seaside, contented themselves with poverty and did not serve in the new dynasty; or they secluded themselves in the mountains and forests, cultivating their own food; distance. Those who regard themselves as survivors and engage in philosophical research include Liu Zongzhou, Sun Qifeng, Li Yong, Chen Que, Gu Yanwu, Huang Zongxi, Wang Fuzhi, Fang Yizhi, Zhu Shunshui, etc. In philosophy, they insist on the distinction between Yi and Xia and the theory of righteousness and tyranny. It views the Manchu Qing Dynasty as an invasion of foreign barbarians and mourns the fall of the Ming Dynasty as the sinking of the Chinese mainland. It continues the discussion and in-depth research on basic philosophical issues since the Song and Ming Dynasties, deeply reflects on the historical lessons of the Ming Dynasty's fall, and calls on scholars to enhance their sense of reality and social responsibility. In literature, they expressed the "remnant complex" - a firm and persistent nostalgia for the past monarchs, courts, and the political system and lifestyle of the motherland. What we are talking about here is a famous Confucian who is highly respected in Japan. He is Zhu Shunshui (1600-1682) who traveled eastward to Japan with the hatred of the Ming Dynasty. When there was no hope of restoring the country, he cut off his return. Preserve the integrity of the nation. For more than 20 years, he has made it his mission to actively spread Confucian thought and Chinese culture, recruiting many disciples, and was privately named Mr. Bunkyong by Japanese scholars. His moral ideals, patriotism and personality style shaped the spiritual backbone of Confucian scholars since the middle and late Ming Dynasty. His profound knowledge and pragmatic style of study had a profound impact on Japanese cultural thought and politics at that time. Liang Qichao, a famous scholar in modern times, said of him: "Shun Shui, with his extremely bright and handsome personality, extremely down-to-earth knowledge, and extremely sincere and kind feelings, had a great influence on the people of Japan. In the two hundred years of Tokugawa, Japan has become a country of Confucianism. The biggest motivation for the people is Shunsui... Shunsui was not only a benefactor of the Tokugawa Dynasty, but also a powerful mentor of Japan's reform." [1] The famous contemporary Japanese historian Kimiya Yasuhiko said in "History of Cultural Exchanges between Japan and China. "(The Commercial Press, 1980) said: "The person who had the greatest influence on Japanese spiritual culture was Zhu Shunshui, a legacy of the Ming Dynasty. ... All contemporary scholars were directly or indirectly influenced by him, and he gave great influence to the Japanese Confucian circles. Influence." Zhu Shunshui also taught the Japanese people the advanced agriculture, medicine, engineering construction, and handicrafts of the time, from patterns to production methods, and personally guided and practiced them. Zhu Shunshui also designed the "Koraakuen" garden for Tokugawa Mitsukuni to celebrate his birthday based on the scenic features of West Lake and Mount Lu. He also built the "Holy Cathedral" in Tokyo based on the "Pictures of the Academy" he designed. Zhu Shunshui brought profound influence to Japanese society with his noble character and profound knowledge. Later Japanese scholars commented: "God's blessing is returned. Confucianism takes managing the world and governing the people as its main principles, and does not engage in empty theories and empty theories. This was all given by Shunshui... Not only did the Meiji Restoration later receive this good influence, but also the Zhu family The theory itself has been carried forward and spread, and its contribution is also great!" Liang Qichao also said when commenting on Zhu Shunshui: "Chinese Confucianism became the foundation of Japanese morality, and it can also be said that Shunshui had an extremely noble and severe personality. Therefore, the Japanese intellectuals were most deeply influenced by him." The personality of Zhu Shunshui Gu Zhongdajie is a reflection of the Confucian spirit of the gentry during the "Heavenly Collapse and Earth Dissolution" period in the Ming and Qing Dynasties. It will be explained from four aspects below. 1. Compassion for nature and compassion, and a sense of urgency and responsibility Zhu Shunshui’s name is Zhiyu, whose courtesy name is Luyu and whose nickname is Shunshui. He was born in Yuyao, Zhejiang Province. When he was young, he was taught by Zhu Yongyou, Zhang Kentang and Wu Zhongluan. He was talented, diligent and studious, and was known as "the most versatile person in both civil and military affairs". However, during the Ming and Qing Dynasties, Chinese society was in a historical period of "disintegration": the world was getting worse and worse, and the country was changing. Although "people with knowledge are expected to be assisted by public servants", he refused to pursue an official career. He declined imperial edicts and official recommendations twelve times, and did not associate with traitors. For this reason, he was once labeled as "no one" by Taiwan Province. "Courtesy of Ministers" on impeachment. For fear of being wanted, he was forced to flee to Zhoushan and traveled to Japan, Jiaozhi and other places. In the face of severe reality, Zhu Shunshui embodied the strong and deep sense of worry, historical mission and responsibility advocated by Confucianism. The sense of worry is the concern for the survival of the country and the lives of the people. It is a symbol of the destiny of the individual and the entire human life, the responsibility and mission of future changes. It contains two meanings: compassion and responsibility. The so-called compassion for heaven and man means that when the hardships of reality entangle individuals and all sentient beings, when the realm of unity between heaven and man and the order of harmony between man and self are broken, men with lofty ideals and benevolence will naturally have a deep sadness and wish deep in their hearts. and infinite compassion. [2] Mencius called it "the heart of being intolerant of others." Taking responsibility is the awareness of improving self-morality and seeking long-term stability of the country and the country based on compassion for others. Although Zhu Shunshui refused to be an official, his loyalty to the emperor, patriotism and historical responsibility of "helping the times and benefiting the world" prompted him to consciously devote himself to the battle to save the nation and restore the country. He said: "A gentleman takes care of the world. When he is in the world, he is worried about the world. When he is in a country, he is worried about his country, for fear that the people's livelihood will not be successful.

As for the glory and exhaustion of one's body, the wealth of salary and food, he is indifferent, so he only takes pleasure in being able to follow his path. "[3] When the Qing soldiers went south to burn, kill, and plunder, and committed massacres such as the "Ten Days in Yangzhou" and the "Three Massacres in Jiading", Zhu Shunshui resolutely came out of the mountain, joined the army, and ran along the coast of eastern Zhejiang. He devoted himself to the armed struggle against the invasion without hesitation. In. He went east to Japan and south to Vietnam, trying to borrow troops everywhere. In the seventh year of Shunzhi (1650), the 51-year-old Zhu Shunshui was discovered by the Qing soldiers on his way to Japan. The Qing soldiers surrounded him and forced him to surrender. He talked and laughed calmly. He regarded death as home. Moved by his righteousness, Liu Wengao secretly took him back to Zhoushan by boat. As he later recalled, "servants are not as good as others." ', It seems that he is worthy of being one ten thousandth of the ancient sages and sages. What he experienced personally was different from what scholars talked about on paper. After that, he became close friends with Wang Jue, the minister of the Zhejiang Ministry of War, and lived in a mountain village in Siming. He used Zhoushan as a base to carry out the plan to rebel against the Qing Dynasty. However, in 1650, the Qing army captured Siming Mountain Stronghold and Wang Jue was captured. Zhu Shunshui had no choice but to flee and seek advice from Japan, Annan (now Vietnam), Jiaozhi (in Guangxi), Siam (Thailand) and other places in an attempt to conquer the Manchus. The Qing Dynasty was expelled from the Central Plains. When passing through the Annan Kingdom, he was captured by the officials. In front of the king, he showed no timidity on his face, his demeanor was calm, neither humble nor arrogant, and he stood upright without kneeling. The official ordered him to write poems and calligraphy, and he made a generous statement: "The atmosphere of the captives is not destroyed, the country is in disaster and it is difficult to return, and it is useless to write poems when the soldiers are defeated and burned." (Same as [3], page 15). The king became angry with shame and ordered the sword and axe-hands to escort him out to the west. Zhu Shunshui waved his hand and walked away with great justice, standing up to torture him. From then on, everyone in Annan knew that Zhu Shunshui was loyal, brave and inviolable, so they released him and respected him even more. In the fifteenth year of Shunzhi (1658), at the request of Zheng Chenggong, Zhu Shunshui went to Xiamen to join forces with Zheng Chenggong and Zhang Huangyan for the Northern Expedition. The following year, he personally participated in the battle to regain Guazhou and conquer Zhenjiang. However, the Northern Expedition failed miserably, Zhang Huangyan was captured, and Zheng Chenggong was defeated in Taiwan. Zhu Shunshui said sadly: "The feudal lord (Zheng Chenggong) seems to be a prisoner in his eyes, only to make the heroes stand firm!" [4] At that time, the Qing government tried its best to "remain in power". "Without a haircut," Zhu Shunshui, whose ambition has yet to be fulfilled, has been "crying for seventeen years, and his chicken bones are torn apart; he has been vomiting blood for ten years, and his face is barren and withered" (page 13 of "Zhu Shunshui Collection"). He vowed to die without shaving. He refused to live in the Qing Dynasty and refused to be obedient to the people. He resolutely cut off his return and lived in Japan as a lonely minister in a foreign land. He maintained the freedom of speech and the national spirit outside the scope of the Qing regime. 2. Committed to Confucianism and education-based enlightenment thought When Zhu Shunshui first came to Japan, it was the period when the Tokugawa shogunate was seizing the country. He was courteously treated and respected by the Japanese scholar Anton Shouyue for his teaching virtues. Anton Shouyue said that he "escaped from Hu Chen and came to Haidong, and showed his dignity to Lu Lianxiong."[5] He gave half of his salary to Zhu Shunshui Life. Feeling the sincerity of Anton's promise, Zhu Shunshui lived in Nagasaki for seven years and worked hard to spread Chinese Confucianism. His reputation soon spread to all states in Japan. Once the survivors of the Ming Dynasty become slaves of the subjugated country, they will deeply reflect on the collapse of the Ming Dynasty and save society with the Confucian sense of urgency and the salvation spirit that advocates changing reality. As mentioned before, such representatives include Gu Yanwu, Huang Zongxi, Wang Fuzhi, Zhu Shunshui, etc., from which the "Practical Learning Trend" originated. Liang Qichao said, “They do not study for the sake of knowledge, but study for the sake of politics. Many of them have spent half their lives in miserable and difficult political activities, and the knowledge they have gained was originally intended to be used to prepare for the construction of new politics; When politics was completely hopeless, he had no choice but to live as a scholar." (Same as [1] p. 14) As a survivor of the Ming Dynasty, Zhu Shunshui still had a sense of responsibility for civilized morality, which was not interrupted by the change of dynasties. In his view, it should undertake the mission of renewing civilization through academics. "The insufficiency of the winding fences is due to the height and greatness of the heaven and the earth. One is that one does not know the heart of the saint, and the other is not familiar with the world and the country." ("Zhu Shunshui Collection" p. 315) Zhu Shunshui has a scientific name since he was young, and he likes to read it. History, and also good at the art of war. In addition to Rituo Cheng and Zhu Zhixue, he can answer all questions about astronomy, mathematics, history, biography, cultural relics, birds, animals, flowers and plants, etc. In 1664, Prime Minister Tokugawa Mitsukuni of Edo (Tokyo) sent envoys to Nagasaki and hired Zhu Shunshui as his teacher with generous gifts. In the second half of his life, he took recruiting apprentices to teach and spreading Chinese culture as his own responsibility and greatest pleasure. On the one hand, he worked hard for knowledge and on the other hand, he struggled for the nation. He became an educator who lectured in Japan and was well-known in Fusang. Zhu Shunshui gave an incisive explanation and summary for the scholars who inherited Confucianism in the past dynasties. In the "Praise to the Image" written by his disciples Yan Hui and Zeng Shen of Confucius, he said, "Yan Yuan has the talent of being a saint, and he has never changed the joy of it." "There are countless Confucian schools, but the Zeng family has its own lineage. He passed on 'Mingde' , "New People" and "Zhizhi Zhizhi" also make the Tao of Yao, Tang, Wen and Wu shine in the sun and the moon" ("Zhu Shunshui Collection" p. 561), and highly praise their contributions to Confucianism. He admired Mencius's theory of benevolent government of "having an intolerable heart and carrying out unbearable government", and pointed out that rulers should "always have a little love for the people" and care about solving the people's sufferings. "A benevolent person loves others, and a polite person respects others. All others should be loved and respected." ("Zhu Shunshui Collection" p. 342) In order to emphasize practical utility and merit in learning, he opposed "specializing in the study of Neo-Confucianism"; he emphasized that knowledge should come from Seek it from the practice of life; attach great importance to history, and believe that "the simple classics will make the history clear, the profound classics will make the historical facts, and the far history will make the history close". Similar to Huang Zongxi and Gu Yanwu.

In addition to the "nature" and "application of management of the world" that ordinary Confucian scholars talk about, his educational theory has the characteristics of combining patriotism and good neighborliness. Zhu Shunshui's educational thoughts are closely related to his political thoughts of revolting against the Qing Dynasty and restoring the Ming Dynasty, and pursuing the foundation of the country. . He advocated that education that selects talents and develops people's talents should be combined with social reforms to restore the Ming Dynasty and eliminate disadvantages and promote benefits. He believed that the rise and fall of a country is closely related to the rise and fall of education. He believed that the role of education is to cultivate talents, change social atmosphere, and contribute to the country. Create conditions for lasting prosperity. His academic thoughts had a great influence on Japan at that time and the subsequent Meiji Restoration. Zhu Shunshui, together with Huang Zongxi, Wang Chuanshan, Gu Yanwu and Yan Yuan, was known as the five great scholars in my country in the early Qing Dynasty. In Japan, he held the spirit of "the servant regards your country as one, which is no less different from China", and used Chinese methods of scholarship, the style of slips, the system of scientific examinations, and the method of using words to teach through lectures. , vigorously spread the excellent culture of the Chinese nation. Philosophically, he opposed the idealistic view of history and Neo-Confucianism, and advocated the "unity of knowledge and action." In view of the monastic tendency of the Japanese upper class at that time to advocate Confucianism and Buddhism, he opposed "specializing in the study of Neo-Confucianism" and said: "Analysis of Confucianism in the Song Dynasty" Not a single thing has been done." It emphasizes that knowledge should be obtained from daily life practice. His academic thoughts had a great influence on Japan. Those who listened to his lectures said: "I was just dreaming before, but today I know my ears." He pointed out, "Respecting teaching and encouraging learning is the great cause of building a country; cultivating talents and nurturing talents. It is the first priority of the government." ("Zhu Shunshui Collection" p. 501). Regarding the role of school education, he wrote a special "School Discussion", which systematically explained the important position and role of schools in governing the country. He believed that schools are the indispensable lifeblood of a country, and the existence of the school itself is not It is very important. The key is that where there is a school, there is education. Generally speaking, in the decline of society and the end of customs, everything has been abandoned, talents have been lost, folk customs have been weakened, and the weak have preyed on the strong. This is mostly due to the lack of emphasis on education. It is further pointed out that education is related to the rise and fall of the country, the cultivation of talents, and the survival of the political power. Only the rise of Only through teaching and encouraging learning can talented people emerge in large numbers, the people's customs be pure and prosperous, and the country's destiny be prosperous. He said: "The reason for establishing a school and establishing a teacher is to learn the etiquette of superiors and subordinates, to demonstrate the filial piety and brotherhood, to be loyal to the emperor and patriotic, and to change customs." ("Zhu Shunshui Collection" p. 74) He pointed out that Japan believes in Buddhism and Confucianism. Not yet, there is a problem. In his opinion, the foundation of Japan's founding is to respect teaching and encourage learning, and the top priority in governance is to cultivate talents. When dealing with students and seekers of advice, Zhu Shunshui was always full of enthusiasm and sincerity, and always answered all questions. He said, "It is Confucius who has the tireless heart to teach others. Therefore, if you follow things, you must be sincere and happy to talk. However, scholars listen indifferently, often forget about things, and introduce themselves alone. Evil is the ear." ("Zhu Shunshui Collection" p. 272). He patiently explained everything from poetry, books, classics and history, rules and regulations, life cultivation, mountains and rivers, sowing in farmland, to knowledge, style of slips, making of utensils, and the use of words. and detailed answers. In the last few years of his exile in Japan, due to old age and frailty, he often had trembling hands and dizziness, but he still found time to review articles, reply to letters, and answer questions when he had time or when he was in better spirits. His style won him admiration from students and high praise from Japanese academic circles. 3. Academic attitude of practicing and integrating knowledge and action. In terms of academic research, Zhu Shunshui is a model of practice. He profoundly summarized the historical lessons of the fall of the Ming Dynasty and lashed out at the decadent education system in the late Ming Dynasty: the eight-part essay was divorced from reality, ruined morals and customs, and led to the subjugation of the country and chaos in government. He sharply exposed the empty shortcomings of the late Neo-Confucianism, denounced the knowledge that talked about life, carved inscriptions, and competed for novelty that was divorced from reality, and vigorously advocated the Enlightenment thought with "practicality," "real merit," and "implementation" as its core. He said: "The way of learning lies in practice" and "the learning of sages lies in practice." ("Zhu Shunshui Collection" p. 369), pointing out that the core of the way of sages in traditional Confucianism lies in paying attention to social life and being close to the world. The most important thing about daily use of human relations is practicality, and the most important thing is to make a contribution to the world. The dissemination of Japanese cultural ideas mainly came from monks. Since the Southern Song Dynasty, Japanese monks brought back Zhu Xixue from China that was integrated with Zen flavor. Therefore, the Japanese upper class at that time had a tendency to advocate monasticism that was divorced from reality and talked about Buddhism. Out of the deep pain of the death of the Ming Dynasty, he was deeply worried about this empty wind: "The air of booing the Buddha is enough to float me; the foam of soaking the Buddha is enough to drown me." ("Zhu Shunshui Collection" p. 268). He advocated that academics should serve politics and society, and criticized Confucianism in Song Dynasty for not doing anything even though they could analyze the doctrines to the smallest detail. We are opposed to empty talk, and we are opposed to sitting down and talking about doctrines, and we require those great scholars to take it as their own responsibility to help people in difficult times. He believes that the truly useful Confucian scholars are not those who talk about the meaning of life and destiny and only adhere to the exegesis of chapters and sentences, but are talents who can solve practical political and economic problems. Although this kind of practical thinking serves the ruling class, it is practical and has a simple materialistic color. It once influenced the style of study of Japanese scholars at that time, and its role in promoting the academic development of the Mito School and the improvement of politics cannot be underestimated. role. Science and technology have not been taken seriously in feudal society for a long time. In the eyes of some people who only read the books of "sages" and are devoted to pursuing fame, they are often regarded as "wonderful skills and ingenuity." However, Zhu Shunshui was not like that. He is not interested in craftsmanship that is just for viewing. He believes that "in the past, there were good craftsmen who could carve monkeys on the thorns, with clear ears, eyes, mouth, and nose, and salty hair. These are the most skillful craftsmen in the world in ancient and modern times. ... Although the craftsmanship is skillful, it will not benefit the world. Use it." ("Zhu Shunshui Collection" p. 160). However, he has no concern for knowledge about the national economy and people's daily necessities. He attaches great importance to agricultural production and science and technology and has done a lot of research.

He "studied things thoroughly, had pure aspirations, and followed the etiquette and righteousness of ancient and modern times. Although he was a craftsman in the farm garden, he used clothes, hats, and utensils to make them useful. He scrutinized his laws, exhausted his ingenuity, and recognized his versatility." ("Collected Works of Zhu Shunshui") 》Page 624). He also personally guided and practiced China's advanced agriculture, medicine, engineering construction, and handicrafts at that time, from drawings to production methods, and taught them to the Japanese people, adding more content to Sino-Japanese cultural exchanges. 4. The personality ideal of paying attention to ethics and committing oneself to the country Zhu Shunshui was born in a declining feudal landowner family. The decline of his family and the twists and turns of his life experience made Zhu Shunshui develop a kind of upright resistance and proud character since childhood. When he was 37 years old, the Zhu clan compiled a family tree and wanted to be a descendant of Zhu Wengong (Zhu Xi). Zhu Shunshui immediately checked the family tree and found that it was basically consistent, with only one life unknown. He solemnly pointed out: "The lack of evidence lies in the fact that one's life is unknown. And if the descendants can stand on their own feet, why do they need Wen Gong? If they are unworthy, even though they have Yao and Shun as their fathers, they will only have Danzhu and Shang Jun'er." ("Zhu Shun Shui Ji" Chapter 2) Page 348)) This shows that he refuses to rely on grass and trees. Regarding his ethics: King Lu of the Supervisory State praised him as a man who was "correct and uncompromising", Huang Lizhou regarded him as a "foreign person" ("The Biography of Two Strange People"), and the Japanese scholar Anton Shouhei commented: "Quality" Be resolute, based on sincerity, and live your life without hypocrisy." ("Zhu Shunshui Collection" p. 724). In literature, poems written by survivors of the Ming Dynasty usually have three basic themes: expressing the longing for the homeland and the ambition to restore the country; attacking violent and high-pressure politics; and praising noble conduct and chaste personality. These three themes are intertwined in Zhu Shunshui's poems. middle. "Manxing": "The water flows endlessly, when will we meet the old friends? The hometown books are old, and the hatred of separation is heavy." It expresses the injustice and sadness of the destruction of the country and the death of the family. "Qiantang": "Silver flags stand in the sky, and the anger of the barbarians has not subsided; I know that for thousands of years, the river will not have a tide." It tells the unspoken longing for the motherland. "The people of the Han Dynasty look to the west to see the dusk in the day, and the barbarians are sad to occupy the Central Plains. Who has the clothes and clothes of the previous dynasty? The east sea turns to recognize the hometown." "Where is the family and the country now in the 20th year? They also reported to the East Hu to set up false officials. Looking at the emperor's temper of the Han family, "Hengdao, the sea is long in the night." These two poems "Reflections on Japan in Refuge" seem to make people see his lonely figure standing on the east coast, looking westward, expressing his lonely and unhappy patriotic sadness. . When he heard that Wang Yi was defeated, captured and died unyieldingly, he finally gave up watching the moon during the Mid-Autumn Festival and wrote three memorial articles. He said: "The reason why heaven gives birth to human beings is because their Qi is fine and their form is coarse. The reason why ministers serve the king is that loyalty is the highest priority and merit is second. Since you have obtained the essence, you are the best, so what's wrong with you! Another day If it can be obtained, it must not be ignored because of this; it must not be obtained, and there is no need to hate it." ("Zhu Shunshui Collection" Ji Wang Shilang Wen San), and use the spirit of justice as a spiritual call. As for his daily life, he "does not talk nonsense or laugh, but regrets that the country has not been restored." ("Zhu Shunshui Collection" p. 631). He made his own immortal coffin and planned to move it back to China in the future. He said, "Since I have been in a foreign country for a long time, I swear that I will never return until China recovers." Shunshui was the nickname he took in Japan, which means "Shun Shui is the one who is the one who is the worst." "The name of the city's water is also used to express the pain of the country's subjugation and not forgetting the feelings of the homeland." The name of the "Koishikawa Korakuen" he participated in the design also reflects the profound sense of worry. It is taken from Fan Zhongyan's famous saying "Be anxious before the world is worried, and be happy after the world is happy" to warn the world and teach others. In view of the changing colors of the country, he sent a letter to his descendants in his hometown, warning them to uphold their national integrity and not to be tempted by the fame and fortune of the Qing Dynasty's imperial examinations; he advocated that in order to make a living, they could work as farmers, workers, or even servants, but they were not allowed to take the imperial examinations or do anything. Officials of the Qing Dynasty. He said, "Since you are poor and embarrassed, the best thing is to be able to stay at home and study; to be a farmer, fisherman, woodcutter, and to support your two parents is also the best thing. To be able to earn a living by one's own means is the next best thing; as a last resort, to work as a servant to make ends meet is the next best thing. ; Only the captive officials cannot be heard." ("Zhu Shunshui Collection" p. 46). In a foreign land, he never flattered others just because he lived in another country, but always paid attention to maintaining the dignity of the Chinese nation. He criticized the Japanese people for being "narrow and biased". He said: "Your country is accustomed to being arrogant and does not know the courtesy of virtuous people..." ("Zhu Shunshui Collection" p. 220). Although Tokugawa Mitsukuni devoted himself to providing for him, he still ate a vegetarian diet and lived a simple life. Tokugawa Mitsukuni wanted to build a living quarters for him, but he repeatedly refused and said: "My ancestors' tombs have been excavated for a long time. Every time I think about it, I feel miserable. If I can live in peace and prosperity in a rich house, what is my ambition?" ("Manuscripts of the History of the Qing Dynasty") 》Zhu Zhiyu Biography). Tokugawa Mitsukuni repeatedly persuaded him to take a concubine so that he could serve her, but he always declined politely. His indifferent and peaceful demeanor and his faithful and respectful teachings made everyone around him admire him. During his twenty-three years in exile in Japan, his will to resist the Qing Dynasty remained unchanged until his death, and his determination to restore his Ming Dynasty remained unchanged until his death in 1682. A brief summary of Zhu Shunshui's life trajectory is: at the end of the Ming Dynasty, he refused to be drafted and insisted on being a hermit; when the Ming Dynasty died, he devoted himself to the armed struggle against the Qing Dynasty and restored the Ming Dynasty without any hesitation; when the situation was over, he traveled east to Japan to spread culture; in the end, he died in Fusang and became the Ming Dynasty. 's remnants. His eighty-three long years were a painful history of country destruction, family destruction, displacement, and illness.

Today we can even use the two words "loyalty" and "isolation" to summarize his career: "loyalty" is his lifelong belief and soul, and "isolation" is his lifelong life and experience.