The expressions are about the naturalness of literary and artistic works. The first one, “magically natural,” means that a literary or artistic work is completed naturally and achieves the acme of perfection without any sign of craft. The second, “overly crafted,” means that a work is meticulously crafted, but it is overly elaborate in style while lacking naturalness and spontaneity. “Magically natural” is used to refer to works accomplished by artists while “overly crafted” is used to describe works done by craftsmen. These two standards were proposed by Ming writer Li Zhi (1527-1602)in his “Random Thoughts,” which echoed his idea that writings must reflect the author’s true sentiments. Culturally, the distinction between “magically natural” and “overly crafted” is rooted in the Daoist thought of being harmonious with nature while forsaking excessive skills. Most Ming scholars favored literary naturalism and rejected elaboration and imitation.
Sublimity is the highest state of art. It was an important term in literary criticism in ancient China, similar to the ideas of “the oneness of heaven and humans” and “the miraculous work of nature.” The assertion that “heaven and earth exist in harmony with me and all things in the universe are inseparable from me,” as made in Zhuangzi’s (369?-286 BC) “On Seeing Things as Equal,” marked the beginning of this theory. A work of art with such excellence shows an aesthetic state wherein one basks in a blissful loss of division between him and his surroundings and heaven and man become completely merged. Whether it is a poem or a painting, it is so naturally created that it bears no mark of men’s “carving or chiseling.” The sublime in art occurs when the artist has had more than sufficient accomplishment, profound understanding and artistic technique. He will then be able to suit his actual execution of strokes to his fantasy by making everything at his fingertips work. Such an effect is achieved as if only by nature’s magical hand, not through human effort at all.
Jingjie (境界) originally meant border or boundary. Later, it was used to translate the idea of a mental realm in Buddhist sutras, a state of spiritual cultivation achieved after having overcome bewilderment in the material world. As a literary and artistic term, jingjie is mainly used to indicate the aesthetic depth in a literary work so as to give full expression to the author’s creativity, comprehension, and aesthetic faculties. A work reaching a high level of jingjie manifests the author’s true personality, transcends the ordinary, strikes a responsive chord in the heart of the reader, stimulates the reader’s imagination, and thus enhances the reader’s appreciation of his work. The term yijing (意境 aesthetic conception) came into being earlier than jingjie, which was formed under the influence of Buddhism in the mid-Tang period. In his Poetic Remarks in the Human World, modern scholar Wang Guowei (1877-1927)wrote extensively about jingjie. He often used yijing in the same sense as he used jingjie or the other way round. He created the theory of jingjie, in which he blended classical Western and classical Chinese aesthetics. Generally speaking, yijing refers to a perfect combination of the message the author conveys with the images he uses in his works, and it gives full rein to reader’s imagination. The concept of jingjie, however, foregrounds the sublimation of artistic images through mental insight, and emphasizes the role of the mental world in elevating the work of art to a higher level.
The term has both broad and narrow meanings. Interpreted narrowly, it means various painting techniques. Interpreted broadly, it means the cultural values, personality, artistic style, and aesthetic aspiration embodied in a painting, suggesting a perfect fusion of Dao and skills. Dao determines the theme a painting conveys as well as the painting’s artistic principles and aesthetic style. A painting is a concrete image that illustrates Dao. It reflects the cultural principles followed by the painter as well as his personality, artistic style, and aesthetic aspiration. Therefore, paintings illuminate Dao, which in turn enhances the paintings. Prominent painters seek to access Dao through refining their skills and epitomizing Dao in artwork. The Dao of painting not only encompasses the Dao of nature, but also the Dao of social life, demonstrating the commitment to humanism inherent in the Chinese culture.
The term refers to six techniques and aesthetic principles for painting formulated by Xie He, a painter between Qi and Liang of the Southern Dynasties. After studying famous painters of the previous age, he summarized his views on painting in six basic rules: dynamic style, forceful brush strokes, life-like image, characteristic coloring, careful arrangement and imitation and copying models. In this way, he established a theoretical framework for traditional painting. “Dynamic style” means that a painting should make the viewers appreciate its vitality and charm. This is a general principle focusing on the aesthetic effect. The other five rules concern specific techniques. “Forceful brush strokes” means being able to wield the brush to portray characters freely with lines of various shapes. “Life-like image” means the image should vividly capture the form of the depicted. “Characteristic coloring” means applying color according to the characteristics of the subject of the painting. “Careful arrangement” means a composition should achieve a good overall effect. “Imitation and copying models” means copying masterpieces to refine one’s painting skills. These rules became the basis for later art criticism and discourse on the five aspects of technique, providing a summary of ideal painting techniques and enriching theory on painting. The “six rules of painting” cover the basic techniques and aesthetics of ancient Chinese painting. They also established guidelines for art appreciation and influenced criticism and artistic creation in China from the Six Dynasties on.
According to this precept, in pursuing artistic creation, one needs to draw inspiration from all things in nature and his innermost thoughts. Zaohua (造化) means nature. Xinyuan (心源) is a Buddhist term, meaning that the true awakening of one’s mind is the root of all Buddhist teaching. This view, originally described by the Tang Dynasty painter Zhang Zao, was quoted later by the Tang Dynasty author Zhang Yanyuan in his Famous Paintings Through History. It originally was a principle governing the painting of landscapes. It aimed to achieve both verisimilitude and ephemeralness and convey the subtle nuances of mountains, rivers, lakes, trees, and rocks in real life by carefully observing their true grains, shapes, and colors. The painter was encouraged to experience their beauty with his heart and capture it in a painting. “Nature” and “inspiration from within” are complementary rather than confrontational – they have a relationship of unity rather than opposition. Tang Dynasty essays about poetry, too, referred to the “soul” and “inspiration from within.” Descriptions of poetry writing were not very different from Zhang Zao’s interpretation of the process of painting. Classical Chinese prose and poetry are similar to painting in that they stress the importance of molding different physical images into an aesthetic whole. They value the charm of a literary work, fusing outer nature and inner thought.