Leisure studies is a philosophy of life, and a history of Chinese leisure is also a history of the development of Chinese culture and life, demonstrating the Chinese people's "questioning" of the meaning of life and their exploration of ideal attitudes and ways of life. Traditional Chinese leisure integrates the understanding of Tao into daily life, emphasizing the balance between human nature and nature, freedom and order, agility and tranquility, and giving rise to a vibrant poetry of a better life and an unremitting pursuit of the meaning of life beyond simple rest and entertainment. The original concept of "leisure" as a fascinating cultural phenomenon has a very early origin in China. In oracle bone inscriptions, "xiu" often represents the image of "a person leaning on a tree". In the Shuowen, it is said that "xiu stops and rests. Follow a person leaning on a tree"; There are also variant characters that represent people resting on their beds, such as "He Tian Xi Xiu" and "Shun Tian Xi Ming", indicating that "Xiu" can be extended to mean beauty and is often related to the mandate and way of heaven. In ancient Chinese literature such as Jin Wen, there are variant characters such as "Xiu" and "Xiu", which represent the meaning of people resting and providing shade based on crops. The character 'Xian' has two origins in ancient Chinese: 'Xian' and 'Xian'. In oracle bone script, "Xian" already has variant characters that represent "drum face gap"; The original character "Xian" can be traced back to the inscription in the "Zongzhou Bell" of the Western Zhou Dynasty, which represents the image of "the moon on the door" and its meaning is "jian". In the "Shuowen", it is said that "Xian is also a gap." During the Warring States period, there were also images such as "Xi (outside) inside the door"; Since the mid to late Warring States period, the shape of "leisure" gradually became stable and had the meaning of leisure, such as in "Chu Ci" where "quiet and leisurely" and "national leisure" in "Mencius". 'Xian' should be the direct word source of 'leisure' and 'leisure', which was connected to 'Xian' during the Han and Jin dynasties. Leisure, can be traced back to the inscription in the Western Zhou Dynasty's "Tonggui". "The great father of Wu, the great grandson, left and right, did not have leisure." Its original meaning is a door latch or fence. In the "Shuowen", it is said that "leisure is also a barrier. There is wood in the door." In the pre Qin period, "leisure" rarely referred to leisure and often referred to moral norms, such as in the "Book of Changes" where "leisure is evil but sincere," and in the "Analects of Confucius" where "great virtue does not exceed leisure; But it is also the origin of the word 'leisure' when it comes to expressing oneself in a relaxed and leisurely manner. 'Idle' and 'Idle' are widely used to express the leisurely and contented behavior of chariots, horses, troops, and military exercises, such as in the Book of Songs' 'Linchong Idle' and 'Four Horses Idle', the Book of Changes' 'Daily Idle Guard', and the 'Strategies of War' 'Idle in Military Armor'; Zhu Xi commented on the poem "Mulberry people are leisurely" in the Book of Songs, saying, "The appearance of those who come and go is self satisfied; Cheng Xuanying commented on the phrase "great knowledge of idleness" in Zhuangzi, saying, "A wise and generous person... idleness and abundance are also based on the principles of refinement and beauty. Looking at "leisure" again, the Book of Songs proposes that "there are trees in the south that cannot be neglected"; The Book of Documents has a section called 'Wuyi'; The interpretation by the Palace Museum of the phrase "Do not have leisure" in the poem "Tonggui" as "Do not work in the wilderness" indicates that the concept of leisure has a long history. The academic community generally believes that "leisure" first appeared in Cao Zhi's "Lamentations" where "there is no leisure all day and night", but there is still room for discussion on this issue. After the Wei and Jin dynasties, the use of the term "leisure" increased significantly, and it can be used as a noun, verb, or adjective; In addition to resting, it can also refer to retiring from officialdom, leisurely living, and a high level of life (such as Su Shi's "indulging in leisure and other pleasures, delusions of shame and shyness"). 'Rest' refers to resting after a person has worked, which is related to fate, morality, and aesthetics; 'Leisure' has evolved from spatial gaps to temporal leisure, symbolizing the peaceful and beautiful home life bathed in moonlight; 'Leisure' symbolizes the unity of virtue and ease in seclusion. In the perspective of Chinese philosophy, in contrast to the busy, hardworking, fearful, and repressed state of labor, as well as the emptiness and boredom of being idle and having no attachment, leisure symbolizes the liberation of restrictive factors and the attainment of a relatively free and beautiful life. It is imbued with human understanding of nature and even destiny, as well as care for the physical and mental state. It is the ideal way of existence and realm of life for people imbued with moral, aesthetic, and poetic atmosphere. In Chinese culture, only "Dao" can encompass the above meanings, and leisure can be described as a free state that people generate towards Dao in their daily lives. There are three forms of leisure: first, a leisurely and comfortable state of refinement, such as a flat and sharp wheel; The second is leisure and entertainment after work, such as climbing and sightseeing, poetry and wine leisurely travel, etc; The third is a joyful and idle state, such as meditation, leisurely watching falling flowers and flowing water, etc. The specific paradigm of the "leisure" view is Confucianism, which upholds the virtue oriented leisure view of being content with life and pursues a harmonious and elegant lifestyle of ritual and music. Confucianism appreciates the idea of "forgetting to eat and forget to worry when enjoying oneself", and advocates the study of "pursuing excellence and contentment", viewing moral cultivation as the foundation of leisure; The sayings of not exceeding the limits of one's desires, the music of Confucius and Yan, and the music of dancing have all become popular among Confucian scholars. Zhu Xi interpreted "playing with art" as "playing with things to suit emotions"; The Book of Rites proposes that the learning of a gentleman lies in "hiding, cultivating, resting, and traveling", while Zheng Xuan notes that "leisure without any activities is for traveling". Education and cultivation are closely related to leisure. Confucianism takes pleasure in "observing things and cultivating virtue". Zhu Xi praised Zhou Dunyi's portrait as "boundless wind and moon, lush grass in the courtyard". Cheng Hao's "Seeking Spring" and Shao Yong's "Ode to Things" have also deeply penetrated people's hearts; Confucianism is alert to the laziness of people in their leisure time, and regards "leisure" as an opportunity for sincerity, prudence, and moral self-examination. 'Li' includes various meanings such as etiquette, moderation, and festivals. Traditional festivals and life etiquette constitute important leisure time arrangements and institutional designs; The term 'music' metaphorically refers to social harmony and music. It is said that 'the nobles are tired of listening to the music of the bell and drum; the literati are tired of listening to the music of the flute; the farmers cultivate in spring and plow in summer, gather in autumn and store in winter, and rest in the music of listening to the water.'. Taoism advocates a naturalistic leisure view based on the Tao, pursuing a life of emptiness, simplicity, poetry, and playful spirit. For example, Laozi's philosophy of "poetic fortune and contemplation" and Zhuangzi's saying of "happiness in poverty" and "great knowledge of leisure". Taoism seeks the leisure of life in the universe by following nature, balancing yin and yang, and practicing the dual cultivation of life. The state described in "Xiaoyao You" of "carefree and carefree, enjoying oneself" is the ultimate expression of the Taoist leisure spirit, which is in line with the views of German scholar Schiller, who believed that "it is games, and only games can make people fully human", and Dutch scholar Herijinha, who believed that "true and pure games are one of the important cornerstones of civilization". Taoism is devoted to the artistic expression of technology, and the act of butchering oxen with their hands is like a natural dance, showcasing the popularity of the Heavenly Way and the meaning of life; Cattle are like soil and earth, indicating that sympathy and salvation are rooted in the nature of technology. Pablo Picasso praised 'true art in China', while Zhuangzi advocated for 'spring with things' and refused to objectify nature, making craftsmanship an important way to clarify the way of heaven. Buddhism advocates the situational leisure concept of following fate and freedom, transforming emptiness and spirituality into a life full of Zen beauty. Buddhism believes that all phenomena are empty, and the world itself is like a dream or bubble. One should see through the emptiness of afflictions and realize that happiness is without worries, hence the name Buddha. This is what Zen Buddhism advocates for, which is "tranquility, emptiness, and detachment," resulting in the "Three Realms of One Phase". Buddhism pursues the pursuit of being a leisurely person amidst busyness, and cultivates the mind to the point where the autumn water is clear and pure, without any hindrance or hindrance. Zhao Zhou Zen Master's "Go for tea" and Bai Zhang Huai Hai's "Let go of your body and mind to be at ease" are both classic insights. In Chinese culture, the blank spaces in landscape paintings, the brushstrokes and atmosphere in calligraphy, the hidden sounds in music, as well as the curved walls, flower windows, swaying bamboo shadows, ancient temple tower shadows, morning bells and evening drums, are all full of ethereal Zen atmosphere. Master Decheng's "Full Boat, Empty Moon, Bright Return" fully embodies the state of emptiness, clarity, and freedom that people obtain after Wukong, pushing the integration of Zen and leisure to the extreme, and inspiring later generations to admire the "poetic and Zen mind that is all about leisure". The above concepts have overall cultural characteristics of secularism, elegance, and softness, and their formation is the result of historical evolution and cultural conscious choice. During the Shang and Zhou dynasties, people danced with gods and entertained them through rituals, banquets, and other forms of entertainment. During the Spring and Autumn Period and the Warring States Period, it was an era of leisure awakening for people. Various leisure activities competed with each other, and the various schools of thought competed with the Qi Dynasty in terms of skills and travel. During the Qin and Han dynasties, etiquette and law were solemn, and leisure appeared strong, brave, and solemn. Hunting, animal fighting, cornering, galloping, fencing, and other activities were the mainstream. By the Wei, Jin, and Six Dynasties, leisure expression had turned into wild and unrestrained, and Tao Yuanming opened up a new path of leisure that was far and wide. During the Tang and Song dynasties, leisure among scholars was a grand sight, and leisure in the streets also became popular. The more elegant the leisure in the Ming and Qing dynasties, the more vulgar it became. Urban fashion, novels, and storybooks became popular, and traditional leisure entered a period of consolidation. Chinese traditional leisure has roughly gone through a process from sacred to secular, from emperors and nobles to literati and commoners, from strong and brave to elegant and gentle, and from being more related to sacrifice, politics, and military to increasingly individualized and life oriented. The unique pursuit of leisure life among Chinese people has emerged with it. The pursuit of unique leisure life is a poetic dwelling of harmony between man and nature. In the eyes of Chinese people, 'being calm in the vastness of the universe, with the sun and moon growing in leisure', leisure is a resonance between humans and the rhythm of the universe. The simple and warm 'four seasons gossip' is nurtured in spring, summer, autumn, harvest, and winter storage. The drunken moon lingers, the stones are washed away for rest, water can cultivate emotions, and flowers can melt sorrows. People can understand the true meaning of life among the green bamboo and lush yellow flowers, and express the unity of all things in the world. Planting flowers and grass, picking chrysanthemums in the eastern fence, and fishing in the misty waves are the meaning of life. The wind and moon of the mountains and rivers are inherently unpredictable, and those who are idle are their masters. Leisure has opened up new possibilities for dialogue and empathy between humans and the natural universe, becoming a haven for Chinese people to relax and unwind, enjoy nature freely, and enjoy poetic dwelling. The second is the symbiotic lifestyle of elegance and vulgarity. Chinese people attach great importance to conveying ideas through literature and using art as a form of entertainment. They have refined the art of Lanting elegant gathering, Qushui Liushang, gambling on books and pouring tea, and playing with calligraphy and ink into exquisite and unparalleled artistic practices. The tea houses, taverns, tile roofed houses, and pavilions in "Tokyo Dream of Splendor" and "Along the River During Qingming Festival", as well as the temple fairs, markets, and theaters of the Ming and Qing dynasties, are filled with a warm and moving atmosphere of human fireworks. The records in the late Ming Dynasty's "Changwu Zhi" are all trivial matters unrelated to fame and career. The "Siku Quanshu" evaluates that "all leisurely and enjoyable things are meticulously crafted; When Jin Shengtan commented on "The Western Chamber", he listed thirty-three happy stories that are equally appreciated by both the refined and the popular, carrying the ideal of "the people also work hard, and the prosperity can be achieved", which constitutes the unique dialectics of life of the Chinese people. The third is a harmonious life experience of body and mind. Chinese leisure is often linked to the philosophy of health preservation. The Yellow Emperor's Inner Canon advocates that people should live and rest according to the rhythm of the four seasons of yin and yang, achieving "leisure of mind without desires, peace of mind without fear, physical exertion without fatigue, compliance with qi, each following their desires, and all obtaining their wishes". During the Ming Dynasty, Chen Yixiang proposed the concept of "six nourishment": "the sound of flowing water can nourish the ears; green grass and green grass can nourish the eyes; reading books and reasoning can nourish the heart; playing the piano and learning characters can nourish the fingers; walking freely with a cane can nourish the feet; sitting quietly and regulating breath can nourish the tendons and bones", which deeply inspired the way of rest and health. Chinese people believe that 'leisure is wealth, leisure is precious' and pursue the ultimate well-being of body and mind, which contains insights into the essence and wisdom of life. The fourth is the meaning of life that combines effort and realm. The leisure of Chinese civilization is not a shallow concept of passing time, but a fusion of essence, effort, and realm. Chinese people attach great importance to moral cultivation, spiritual enlightenment, and the cultivation of leisure skills, and do a good job in adding leisure to cultivate the essence of life; Chinese people also emphasize the importance of subtraction, clearing one's mind and desires, getting rid of material burdens, and standing tall in the world with the lightness of life; Chinese people are also good at making connections, embracing the world with the greatest enthusiasm, achieving the common growth of human and material nature through being kind to others and entertaining things, and showcasing the harmony and endless vitality of life and the world through the power of leisure to promote innovation and creation. Author: Zhao Yuqiang (Director of the Philosophy Department at Hangzhou Normal University)