Chapter 5 5. Chuang Tzu: You can only be saved if you don’t save
Zhuangzi and the Zhuangzi school, like the Mohists, also believed that ritual and music were hypocritical.Moreover, they also like to make up stories to mock Confucianism.
There is a story that goes like this: One night, two Confucianists went to rob a tomb.The great Confucianism is watching the wind on the ground, and the little Confucianism is committing crimes in the tomb.The Confucianist asked: "It's almost dawn, what's going on?"Xiaoru replied: I haven't unbuttoned my clothes yet!The dead man had a bead in his mouth.However, this dialogue is poetry.
The great Confucianist asked: "The East is doing it, what's the matter?"
The little Confucianism answered: I have not untied the skirt jacket, but I have pearls in my mouth.
Then, while digging beads out of the dead man's mouth, the little Confucian chanted: The green wheat was born in Lingpi (read like a cup).If you don't give alms in life, what will you do in death!The translation is: green wheat grows on hillsides.If you don't donate money when you are alive, what do you do with a bead when you die?
Stealing people's things, but also reciting poems and prose to explain the truth, isn't it hypocritical?
In fact, in Zhuangzi's view, Confucianism and Confucian ethics are out-and-out treacherous hypocrites; while the so-called wisdom in the world is prepared for thieves.For example, in order to prevent thieves, people always like to tie up cabinets, boxes, and bags tightly and lock them firmly.However, if a big thief comes, breaks in the door, carries the cabinet, the box, and the bag and runs away.what!He is also afraid that your ropes will not be tied tightly and the locks will not be locked firmly.
As with wisdom, so with morality.A Jiangyang thief said: It is sage to guess accurately what is hidden in the room; it is courage to go in first to steal; it is righteousness to be the last to evacuate;moral?Is it immoral?
Obviously, Confucian ethics and Mohist morality can be used by both good people and robbers, and robbers can use them even better.No wonder "the sage was born to be a thief", because the thieves are cultivated by the saint.
So Zhuangzi came to the conclusion——
Saints never die, but robbers never stop.
This is truly astonishing. With one stick, both Confucianism and Mohism were sent to the 18th level of hell.But Zhuangzi's meaning is still not finished, and he still has to trace the source.He said that the reason why Kong Mo ran out to pretend to be the savior was because the world was in turmoil.Therefore, if we want to save the world, we must figure out why people's hearts become bad.
So, who spoiled people's hearts?
Xia Yu.In Xia Yu's era, everyone used schemes to harm others, and they thought they were doing justice for the heavens, eliminating violence and bringing peace to the good.But Xia Yu "changed people's hearts" because Emperor Shun "made people's hearts compete"; Emperor Shun "made people's hearts compete" because Emperor Yao "made people's hearts close".Dear, is to love your relatives.This is the human nature basis of Confucian ethics, and Zhuangzi thinks it is the root of disaster.
Dear, why is it wrong?
Zhuangzi's logic is: where there is closeness, there is estrangement, and where there is love, there is hatred.Therefore, if there were mutual differences in the Yao era, there would be mutual competition in the Shun era, and mutual struggle in the Yu era.As a result, "the world was horrified, and Confucianism and Mohism all rose."
So, the culprit is Yao?
No, it is the Three Emperors and Five Emperors.Because Yao, Shun, and Yu all wanted to rule the world.The first to rule the world were the Three Sovereigns and Five Sovereigns.Although the Yellow Emperor ruled the world, people's hearts are pure and unified, but where there is order, there must be chaos, and order is the source of chaos.If there is rule by the Three Emperors and Five Emperors, there must be chaos in Yao, Shun, Yu, Xia, Shang and Zhou.
From Yao, Shun and Yu to Xia, Shang and Zhou Dynasties, it is a tossing history of self-righteousness, self-importance, and self-indulgence.After tossing for so long, how can there be help?
The conclusion drawn from this is that one can be virtuous without virtue, and one can have love without love.And therefore, do you really want the world?Then don't mess around.
right!You can only be saved if you don't save them.
In fact, in Zhuangzi's view, a good world needs neither salvation nor love.This is like fish, when they lived in the rivers and seas, did they help each other?No.Only when the springs dry up and the fish are trapped on the land together, do they need to breathe with moisture and moisten each other with saliva, which is called "wetting each other with wetness and spittle with each other" (read if you want).How can this be compared to "forget each other in the rivers and lakes"?
Only when no one cares about who else is there is peace in the world.
The question is, is this possible?
Possibly, but not guaranteed.Because no one can guarantee that the spring will not dry up.There are no man-made disasters, but natural disasters!
But even so, Zhuangzi does not think that we should "be responsible for the rise and fall of the world."On the contrary, his idea is to save yourself first, then save others, and finally save the world, which is called "preserve yourself first and save others".Although Zhuangzi said this sentence in the guise of Confucius, it is actually his own point of view.
Zhuangzi said so, right?
right.In fact, if a person can't even save himself, how can he save others, save the world?On the contrary, if the snow in front of everyone's door has been cleaned, does anyone else need to worry about the frost on the tiles?Obviously, only by respecting yourself first can you respect others; if you love yourself first, you can love society.If you don't believe me, look at those heroes in the world, although they regard death as home, why do they care about other people's lives?
Therefore, Zhuangzi has another point of view: If a person values himself more than the world, and loves himself more than the world, then he can entrust the world to him.We can even add a sentence for Zhuangzi: Only such a person can entrust the world.
This is also the point of view of Yang Zhu and Lao Tzu.
Yang Zhu, Laozi and Zhuangzi are the "Three Musketeers" of Taoism.Among them, Yang Zhu is the originator of the Taoist school.Laozi (the author of "Laozi", the same below) is a link between the past and the future. His gushing thoughts merge with other thoughts to form two rivers.One flowed in the direction of Yang Zhu, forming the Taoist school in the narrow sense, with Zhuangzi as the representative; the other flowed in the opposite direction, forming the Legalist school in the narrow sense, with Han Fei as the representative.
So, what did Han Fei think of the previous question?
Notes:
Notes: