杭州出身的獨立性易（1596-1672，本名戴觀胤，更名戴笠，字曼公，號荷鉏、天閒老人），自1653年58歲時東渡日本，至1672年逝世為止，將近二十年的時間，以儒、釋、道、醫的身分，在德川社會烙下其縱橫八千里路的中日文化交流足印。
知名岩國儒士宇都宮由的（遯庵，1633-1709）稱獨立性易「為人博覽洽聞，涉獵儒書，出入佛乘，能書法，知醫術，最長者詩賦也」。而水戶藩儒小宅生順（1637-1674），則於記錄其至長崎尋訪碩儒經緯的《西遊手錄》中表示，「有學者，獨有朱魯璵而已」，獨立性易僅是「略解文字者三四輩」中的一人，二者評價相去甚遠。
獨立性易身處中國時，正值明清交替、戰亂頻仍，勞碌營生但求溫飽；乘桴羈旅日本之後，苦難雖多，卻也得以展現個人才華。本文將獨立性易的生涯區分為鄉里營生時期（1596-1653），東渡日本後的尋求出路時期（1653-1654）、侍僧時期（1654-1658）、閉關時期（1659-1662）以及行醫時期（1663-1672）等五個時空，主要以在日本蒐集到獨立性易的詩稿翰墨之內容，循序漸進地探究其人格特質及思想轉化，考證獨立性易在不同身分、不同時空下的人物交流與事蹟，進而釐清其歷史定位。

Zen-Master Dokuryu Shoueki (1596-1672) born in Hengzhou traveled to Nagasaki Japan in 1653 at the age of 58 and perished in Japan at the age of 77. In the last 20 years of his life, he had a great influence on the Chinese-Japanese cultural exchange in the Tokugawa period from the perspective of Confucianism, Taoism, Buddhism, and Tradition of Medical Ethics.
Utsunomiya Ton-an (1633-1709), a Confucian in Iwakuni Domain (Yamaguchi Pref.), stated “Dokuryu is good at poetry as well as Buddhism, calligraphy, medicine and Confucianism.” However, Oyake Seijun (1637- 1674), a Confucian in Mito Domain declared that Dokuryu is only one of those who know little about the literary world. The two comments are in striking conflict.
Dokuryu lived in China at the end of Ming Dynasty and the start of Qing Dynasty. In the upheavals of war, he had to strive for life. Traveling to Japan by ship, he finally could show his talents despite the hardship. In this paper, I divide Dokuryu’s career into five periods: Earning a Living (1596-1653), Finding ways in Japan (1653-1654), Monastery (1654-1658), Retreat in a Mountain (1659-1662) and Doctor (1663-1672). Based on Dokuryu’s poetry and calligraphy collected in Japan, I study his personality traits and ideological conversion, make textual research on his exchange experience with people in a different space and time, and further clarify his historical position.