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"Nine Poems of Langtaosha") "The eighth of "The Plum Blossoms in the North and the Kuang Flute in Huainan's Osmanthus Trees"" (The Nine Poems of Willow Branches") From the perspective of poetry, these two works are concise, refreshing, easy to understand, but through a layer, you will understand a kind of arrogant and unswerving spirit of facing suffering, unswerving feelings, a kind of rushing vitality of life and optimism of abandoning the old and looking for the new to look for the future, and a kind of perseverance and noble personality connotation. For example, his famous "Autumn Ci", the whole poem is contrary to the traditional view of sadness, praises autumn and praises autumn, and gives autumn a kind of power to guide life, expressing the poet's infinite yearning for the realm of freedom. His chest is very high and his bones are very strong.[11]

Liu Yuxi believed in Taoism deeply. Many years later, he also said that those who wrote poetry should "a single word can make clear the meaning of a hundred words, and can hold all the scenery by sitting and running" ("Dong's Wuling Ji Ji"). The first sentence refers to the concise and implicit language, and the second sentence refers to the observation and meditation of the subject. Therefore, on the one hand, he attaches importance to making the language of poetry both exquisite and natural through tempering and embellishment, but opposes the use of rare words more often, and proposes that "use the poems for poetry must have a source... The poems of the younger generation must have evidence and cannot be followed by the Tao" ("Liu Binke Jia Ji"); on the other hand, he attaches great importance to the observation and meditation of the subject. In "The poems of Master Hongju Temple in Autumn and sent back to Jiangling, he once said: "If you can leave desire, you will be empty in the ground, and you will be empty in the earth, and you will be empty in the vastness and the scenery will enter; if you enter, you will be exposed, and you will be reflected in the lyrics. By concentration, you will be clear in the state, so you will be clear in the lyrics; by wisdom, you will be clear in the lyrics, so you will be pure and beautiful."

Most of Liu Yuxi's poems are natural and smooth, concise and refreshing, and at the same time have an open and open sense of time and space. Like his famous lines, "The new leaves in the forest urge the old leaves, and the flowing water waves in the flowing water let the waves in the back" ("Lotte's poem "The three gentlemen of Dun Huishu all have deep divisions because of this poem to send"), the prosperous place in Yuezhong, and the west of the Yu cave in front of Qinwangfeng. "Reward the long line of the Spring Festival Gala of Li Shilang in East Zhejiang" "Thousands of sails pass by the side of the sunken boat, and thousands of trees in front of the sick tree" ("Reward the first meeting of the Yangzhou Yangzhou"), are all his insights after contemplating history and life. This perception appears in the poem in an image, not only has a broad vision, but also a span of time-lapse, showing the integration of history, reality, and the future here. [12]

Liu Yuxi's historical poems are very praised. These poems use concise words and selected images to express his meditation after reading all the vicissitudes and changes, and contain deep feelings, such as "Rewarding the Yuezhou Spring Festival Gala by Li Shilang in East Zhejiang", "Nostalgia in Xisai Mountain", "Wuyi Lane", "Stone City", and "Shu First Lord Temple" are all famous works. [12]

Ci Fu

In addition to poetry and essays, Liu Yuxi's creation of verses is also an important and unnegligible link in the history of verses in the Tang Dynasty, and even in the entire history of verses. His eleven verses are not less than the number of verses stored by various schools in the Tang Dynasty. Ma Jigao evaluated the verses of the middle Tang Dynasty in his work "History of Fu", ranking Liu Zongyuan as the first, Han Yu and Liu Yuxi ranked second, and compared Liu Zongyuan's verses with Qu Yuan, which shows that. In fact, Liu Yuxi himself was quite confident in his writing skills. In his "Biography of Zi Liu Zi", he said: "Heaven and the director will not let him do anything." The "director" here refers to his own goodness in verses, and of course, it also includes verses. Among Liu Yuxi's eleven verses, "Autumn Sound Fu" is the most highly praised by later generations.

Since most of Liu Yuxi's poems and fu were created during the exile period, the grief of expelling officials and the lack of talent became an important theme in his poems and fu. Resentment was his main emotional sustenance, and Confucianism's idea of ​​helping the world was also throughout. In addition, in addition to the works that reflected the sorrow of exile, his poems and fu also included the rules and fu written by the imperial examinations - "Fu on Equal and Balance", "Fu on Shanyang City" that nostalgia for the present, "Fu on the Death of the Death", "Fu on the Death of the Death", and "Fu on the Chu Wang Fu" that describes the customs of the scenery. As an important article in the Tang Dynasty

Scientists and philosophers, Liu Yuxi's poetry achievements were of high quality and was an important field of Tang poetry research. Poetry and prose were the mainstream of literature at that time, so Liu Yuxi's creation of verses must be influenced by his poetry creation. For example, the theme of Liu Yuxi's poetry influenced the theme of his poetry. Many scenes and emotional contents depicted in his poetry and prose also appeared in his poetry works. Therefore, studying the interactive relationship between his poetry and prose is a favorable link in his poetry research. [10]

Discussion essay

Liu Yuxi's articles are the greatest achievements in thesis. First, the thesis papers, which include philosophy, politics, medicine, calligraphy, calligraphy and other aspects. Philosophical papers, such as the three chapters of "Theory of Heaven", discuss the materiality of heaven, point out the view that heaven and man "wind each other" and "use each other", and analyzed the social roots of the "Destiny Theory" at the scientific level at that time, and had a certain status in the history of materialist thought development. Other papers such as "Answer the Book of the Yuan Envoy of Raozhou", "On Calligraphy", "Answer the Book of Xue Langzhong of Daozhou on the Preface Book", and "Answer the Book of Xue Langzhong of Daozhou on the Book of Calligraphy", all have rich citations, meticulous reasoning, clever and profound, vigorous and well-informed. Second, miscellaneous articles.

Generally, the topic is set up according to the matter and is inspired by the thoughts, such as the seven chapters of "Reason"; some are "will be made to comment when reading something", such as "Hua Tuo's Theory", "Discussion on the Demonstration", and "Ming Zhi's Theory". These works are short and concise, and are profound and profound. They may use the topic to criticize reality; or use the past to satirize the present and criticize bad policies, and they all have a certain reality. Liu Yuxi believes that his strengths are in "theory" and Han Yu's strengths are in "pen" ("Speech of the Ministry of Personnel of Han"), which reflects his emphasis on his papers. Liu Yuxi's prose is the same as his poems, with beautiful rhetoric and subtle themes. Liu Zongyuan said that he "is elegant and elegant but rich in taste" (cited by Liu Yuxi's "Yu Ziwei Shiyue Jing"), which is a profound and pertinent evaluation. [13]

Respect the laws of nature

Liu Yuxi supplemented Liu Zongyuan's view of nature based on natural science. In terms of understanding nature, Liu Yuxi believed that the entire nature is full of tangible material entities, and there is no invisible thing in the world. He refuted the theory of "emptiness" and "nothing" as the origin of the universe, believing that "emptiness" is a special material form, and "emptiness" cannot transcend material form and exist independently. This is a major development of the ancient Chinese materialist view of nature. In terms of the generation and development of all things in the universe, he believed that the growth and development of all things is a natural process, and animals, plants and humans are generated by the interaction of the yin and yang energy of heaven and earth.
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