Chapter 10 chapter Ten

Zhuangzi (about 369 BC-about 286 BC), surnamed Zhuang and surnamed Zhou, can be regarded as the largest Taoist in the pre-Qin period.We know very little about his life.It is only known that he was from the very small Mongolian country (located at the junction of Shandong Province and Henan Province today), where he lived a hermit life, but his thoughts and works were very famous at that time. "Historical Records" said: "The king of Chu Wei heard about Zhuang Zhouxian, and he sent thick coins to welcome him, so he thought he was a good friend. Zhuang Zhou laughed and said to the Chu envoy:...Go to the letter! Don't pollute me....I would rather play and slander him To be self-satisfied, not to be restrained by those who have a country, and to be a lifelong non-official, to be fast is my ambition." ("Biography of Laozi Han Fei")

its book Zhuangzi was at the same time as Mencius and was a friend of Huishi, but the one that is passed down today is probably recompiled by Guo Xiang in the third century AD.Guo Xiang is a great commentator.Therefore, we are not sure which articles were written by Zhuangzi himself.In fact.is a compilation of Taoist writings, some representing the first stage of Taoism, some representing the second stage, and some representing the third stage.Only the thoughts at the peak of the third stage are really Zhuangzi's own philosophy, and even they are not all written by Zhuangzi himself.Because, although Zhuangzi's name can be regarded as the representative of the final stage of Taoism in the pre-Qin period, his ideological system may be finally completed through the hands of his disciples.For example, there are several articles about Gongsunlong, who must be later than Zhuangzi.

The first one is titled "A Happy Journey", and this article is purely a story to soothe people.The idea behind these stories is that there are different levels of attainment of happiness.The free development of our natural nature can lead us to a kind of relative happiness; absolute happiness is obtained through a higher understanding of the natural nature of things. The first of these requisites is the free development of our natural nature, and for this to be realized the full free play of our natural faculties must be exercised.This ability is our "virtue", which comes directly from "Tao".Zhuangzi's views on Tao and virtue are the same as Laozi's.For example, he said: "In the beginning there was nothing. There is nothing without a name. One arises from one. One ends into form. The virtue of things being born." ("Zhuangzi·Heaven and Earth") So our "virtue" is to make us become us.Our "virtue", that is, our natural ability, is fully and freely developed, that is, our natural nature is fully and freely developed. At this time, we are happy.

In connection with this concept of free development, Zhuangzi made a comparison between what is heaven and what is human.He said: "Heaven is inside, and people are outside....Ox and horses with four legs are called heaven. The head of a horse and the nose of a cow are called people." ("Zhuangzi·Autumn Water") He believes that following the sky is all happiness and kindness The root, conforming to man is the root of all pain and evil.Heaven refers to nature, and man refers to man-made. All things are different in their natural nature, and their natural abilities are also different.But one thing they have in common is that they are equally happy when they exercise their natural powers fully and freely. "Easy Tour" tells a story about a big bird and a little black bird.The abilities of the two birds are completely different.A big bird can fly ninety thousand miles, but a small bird cannot fly from one tree to another.But as long as they both do what they can and love to do, they are all equally happy.Therefore, there is no absolute unity in the nature of all things, and there is no need for absolute unity."Parallel Thumb" said: "Although the mallard's shank is short, it is worrying to continue it. Although the crane's shank is long, it is sad to break it. The long nature is not to be broken, and the short nature is not to be continued. There is nothing to worry about."

However, such interruptions and continuations are exactly what "people" try their best to do.The purpose of all laws, morals, systems, and governments is to establish the same and prohibit differences.Those who try to make a difference, their motives may be entirely admirable.They find that some things are good for them, and they are eager to have them in others.But their good intentions only made things worse.There is a story in the "Zhi Le" chapter: "In the past, seabirds stopped in the suburbs of Lu, and the prince of Lu came to drink wine in the temple. They played Jiushao for joy, and Tailao for food. Birds are dazzled and sad. Dare not eat a stalk, dare not drink a cup, and die in three days. This is raising birds with oneself, not raising birds with birds....Fish live in water, and people die in water. They will be with each other Different, their likes and dislikes are also different. Therefore, the ancestors did not have the same abilities and different things." Lu Hou treated the seabirds in the most honorable way, which was indeed out of good intentions.But the result was exactly the opposite of what he expected.The same happens when governments and societies impose codes on individuals to do the same.

This is the reason why Zhuangzi strongly opposes the rule of the world through formal government machinery, and advocates that the best rule is rule without rule.He said: "I heard that I forgive the world, but I don't hear that I rule the world. Those who live in it are afraid that the world will prosper their nature. Those who forgive it are afraid that the world will change their virtue. The world does not prosper its nature and do not change its nature. Virtue, is there someone who rules the world?" ("Zhuangzi Zaiyou") Zai, You means letting things take their course without interfering.

If it is not to "govern" the world, but to "govern the world" with laws and institutions, it will be like wearing a horse's head and wearing a bull's nose.It is also like lengthening the legs of mallards and shortening the legs of cranes.Turning natural and spontaneous things into man-made things, Zhuangzi called it "killing the sky with people" ("Zhuangzi·Autumn Water").Its result can only be misery and misery. Both Zhuangzi and Laozi advocate the rule of death, but for different reasons.Lao Tzu emphasized his general principle that "the opposite is the movement of the Tao".His argument is that the more you rule, the less you can get the desired results.Zhuangzi emphasizes the difference between heaven and man.His argument is that the more people destroy the sky, the more painful and unfortunate it will be.

The above is just Chuang Tzu's method of obtaining relative happiness.Such relative happiness can be obtained only by conforming to one's own inherent natural nature.This is something everyone can do.The purpose of Zhuangzi's political and social philosophy is to obtain such relative happiness for everyone.What any political and social philosophy hopes to achieve is, at best, nothing more than this. Relative happiness is relative because it has to depend on something.This is certainly true: man is happy when he is able to develop his natural faculties fully and freely.But this play is hindered in many cases.Such as death, sickness, old age.Therefore, Buddhism considers old age, sickness, and death to be the three of the four sufferings.It is not unreasonable.According to Buddhism, there is another one—suffering, which is "birth" itself.therefore.Happiness which depends on the full and free development of natural faculties is a limited happiness, and therefore relative.

Many catastrophes may be upon a person, but the greatest disaster is death, and there are many discussions about death in the Bible.Fear of death.Anxiety about the coming of death is a major source of human misfortune.But this fear and anxiety can be reduced by a true understanding of the natural nature of things.There is a story in the book about the death of Lao Tzu.When Lao Tzu died, his friend Qin Shi came to express his condolences, but he criticized others for crying bitterly, saying: "It's the punishment of escaping from the sky and forgetting what he has suffered. The ancients called it the punishment of escaping from the sky. It's time to come, and it's time for the master. It's time to go." , Master Shun also. Peace of mind and time, sorrow and joy cannot be human. The ancients called it the solution of the emperor's suspense." ("Health Master")

The extent to which others grieve is the extent to which they suffer.Their suffering is the "punishment of escaping from heaven".The mental pain caused by emotion is sometimes as severe as physical punishment.But man, by means of understanding, can weaken emotion.For example, if it's raining and you can't go out, adults can understand and won't be angry, but children are often angry.The reason is that adults who understand better are much less disappointed and annoyed than angry children.As Spinoza said: "The mind comprehends the necessity of all things. To the extent it comprehends, it has the greater power to control consequences without suffering for them" (Ethics. pp. Five parts, Proposition VI).this means.In the words of Taoism, it is "using reason to transform emotion".

Zhuangzi himself has a story.It illustrates the point well.When Zhuangzi's wife died, Huishi went to mourn, but saw Zhuangzi squatting on the ground, drumming and singing.Hui Shi said, it's enough if you don't cry, and singing while drumming, isn't it too much! "Zhuangzi said: 'No way. It's the beginning of death. How can I be incapable of it? Looking at the beginning, there is no life. It is not lifeless, but it is formless. It is not formless, but it is airless. Miscellaneous Between mangfen, there is energy in change, change in energy and form, and life in change. Now it changes and dies, which is the same as spring, autumn, winter, summer and four seasons. People sleep in a huge room, and I cry (There is no word for this: OC R) But then weep, thinking that it is lifeless, so let it go." ("Zhuangzi Zhile") Guo Xiang's note: "It is not clear, but it will stop when it has been reached, so I advise you Those who have feelings. Push orders to reason to relieve tiredness.” Love can be offset by reason and understanding.This is Spinoza's point of view, and it is also the point of view of Taoism. Taoism believes that the sage has a complete understanding of the natural nature of all things and is therefore ruthless.But that doesn't mean he has no emotions.It is rather said that he is not disturbed by emotion, but enjoys the so-called "peace of soul".As Spinoza said: "The ignorant man is not only disturbed in every way by external causes, and never enjoys true peace of soul, but also lives a life of seeming ignorance of God and of everything, and suffers to live. Suffer any longer, and cease to exist. On the other hand, the man who knows, so far as he knows, can simply be unmoved, and by understanding himself, God, and all things have a certain eternal necessity, He also exists forever, and enjoys the peace of the soul forever." ("Ethics", Part V, Proposition XLII) In this way, the mind of the sage is no longer affected by the changes of the world because of his understanding of the natural nature of all things.In this way he is not dependent on external things, and therefore his happiness is not limited by them.He can be said to have obtained absolute happiness.This is a direction of Taoist thought, and there is a lot of pessimistic and fateful atmosphere in it.This direction emphasizes the inevitability of the natural process and the acquiescence of human beings in the natural process. But Taoism has another direction. It emphasizes the relativity of the nature of all things and the identity of man and the universe.To achieve this identity, man needs a higher level of knowledge and understanding.The happiness obtained from this unity is the real absolute happiness, which is explained in the famous "Escape". In this chapter, after describing the happiness of the big and small birds, Zhuangzi said that there was a man named Liezi.Can ride the wind. "Those who bring blessings are not counted. Although this is free from action, there is still someone to be treated." What he treats is the wind, and because he must rely on the wind, his happiness is still relative in this range .Then Zhuangzi asked: "If you take advantage of the righteousness of the heaven and the earth and guard against the debate of the six qi, if you want to swim infinitely, you will be treated as evil? Therefore, it is said: all people have no self, gods and people have no merit, and saints have no name." What Chuang Tzu describes here is the person who has achieved absolute happiness.He is the Supreme Man, the God-man, the Saint.He is absolutely happy because he is beyond the ordinary distinctions of things.He also transcends the distinction between himself and the world, between "me" and "not-me".So he has no self.He is one with the Word.The Tao does nothing but does nothing.The Tao is inaction, so there is no merit, and the sage is one with the Tao, so there is no merit.He may rule the world, but his rule is to let people let nature take its course without interfering, and let everyone fully and freely develop their own natural abilities.The Tao has no name, and the sage is one with the Tao, so he is also nameless. Here is a question: how does one become such a perfect person?To answer this question, we must analyze the second chapter: "Equality of Things".In "Xiaoyaoyou", Zhuangzi discusses two levels of happiness; in "Qiwulun", he discusses two levels of knowledge.Our analysis starts from the first level, the lower level.In the chapter on masters in this book, we said that Huishi and Zhuangzi have certain similarities.The lower level of knowledge discussed by Chuang Tzu in the Qi Wu Lun is similar to the knowledge in Hui Shi's "Ten Things". The beginning of "Qiwulun" is to describe wind.When the wind blows, there are various sounds, each with its own characteristics. "Qi Wu Lun" calls these sounds "earth sounds".In addition, there are some sounds called "human sounds".The sound of earth and the sound of man are combined into "the sound of nature". Human voice is composed of "words" spoken by human society.The sound of man is different from the "sound of earth" blown by the wind. When its "word" is uttered by a human, it represents human thought.They express affirmation and negation, an opinion formed by each individual from his own particular limited point of view.Since limited, these views are necessarily one-sided.But most people, not knowing that their own opinions are based on limited points of view, are always right in their own opinion and wrong in others. "Therefore there is the right and wrong of Confucianism and Mohism, so what is wrong, not what is." If people debate in this way according to their own one-sided views, they can neither draw a final conclusion nor decide which side is true and which is wrong. "Qiwu Lun" said: "Even if I argue with Ruo, if I win, I don't win, if it is true, I am not evil? I win if, if not, I win, I win, And if it’s not, it’s evil? It’s either, or it’s not, or it’s not? It’s afraid of it, and it’s not. It’s not. I and Ruo can’t know each other, then people will suffer from its (darkness) darkness. Who can make it right? Make those who are similar to Ruo correct? Since they are the same as Ruo, evil can be corrected! Make those who are similar to me correct? If they are similar to me, evil can be corrected? Rectify it! Let those who are the same as me be corrected? If you are the same as me, evil can be corrected!" That is to say, if I argue with you, you win me, but I don't win you, this proves that your opinion is certain. correct?I beat you, you beat me, does this prove that my opinion must be correct?Or between you and me, one person's opinion is correct, or both are correct, or both are incorrect, neither you nor I can decide.Who should decide?Ask someone with the same opinion as you to decide. Since you have the same opinion, how can you make a decision?Ask someone who agrees with me to decide.Since you have the same opinion as me, how can you decide?Ask people who have different opinions from you and me to decide, since they have different opinions from you and me, how can you make a decision?Ask someone who agrees with you and me to decide. Since you and I agree, how can you decide? This paragraph is reminiscent of the debate attitude of famous scholars.It's just that famous people want to refute the common sense of ordinary people, and the purpose of "Qiwu Lun" is to refute famous scholars, because famous scholars really believe that debate can determine truth from wrong. Zhuangzi, on the other hand, believes that the concepts of right and wrong are based on each person's own limited point of view.All these views are relative. "Qiwu Lun" says: "When things live, they die. When they die, they live. What is possible, what is not, what is not, what is possible. The cause is the cause of the non, and the cause is not the cause of the yes." Things are always changing, and there are many aspects.So there can be many views on the same thing.Whenever we say this, we assume a higher point of view.If we accept this assumption, there is no need to decide for ourselves what is right and what is wrong.The argument speaks for itself and needs no further explanation. To accept this premise is to look at things from a higher point of view. "Qiwulun" calls this "shine according to the sky". "Shining to the sky" is from the point of view of transcending finiteness, that is, the point of view of Tao.look at things. "Qiwu Lun" said: "That is also the other, and the other is also the same. He is also right and wrong, and this is also right and wrong. If there is such a thing? If there is no such thing? There is no chance for that , It is called the hub of the Dao. The hub begins to find its ring to respond to infinity. It is also an infinity, and it is not also an infinity. Therefore, it is said: There is no other way than to illuminate." "Ming" means "to shine on the sky."In other words, this passage, "is" (this) and "that", in its opposition of right and wrong, is like an endless circle.But people who look at things from the point of view of the Tao seem to be standing at the center of the circle.He understands everything that moves in a circle, but he himself does not participate in these movements.This is not because he is inactive and resigned to fate, but because he has transcended the finite and sees things from a higher point of view.In , the limited point of view is compared to the point of view of a frog in a well ("Autumn Water").The frog at the bottom of the well sees only a small piece of the sky and thinks the sky is only that big. From the point of view of Tao, everything is exactly what it is. "Qiwu Lun" said: "It is possible. It is impossible. It is not possible. The Tao is formed, and the things are said to be natural. Is it evil? But it is. Is it evil? Or is it not. Things have their own, and things have their own. What is possible. Nothing is different, and nothing is impossible. Therefore, it is to lift up the bamboo and the couplet, the li and the Xi Shi, to restore the strange and strange, and the Tao is one." Although all things are different, they all have "something to do" and "something to do". This one is the same.They are all born of the Tao, which is the same.Therefore, from the point of view of Tao, although all things are different, they are all unified into a whole, that is, "combined into one". "Qi Wu Lun" goes on to say: "Its division also makes it. Its completion also destroys it. All things are neither completed nor destroyed, and they are recombined into one." For example, using wood to make a table, from the perspective of this table , which is successful.From the point of view of the wood used, this is ruined.However, such success and failure can only be seen from a limited point of view.From the point of view of Tao, there is no success and no destruction.These distinctions are relative. The distinction between "I" and "not-I" is also relative.From the point of view of Tao, "I" and "non-I" are also one. "Qiwulun" said: "There is nothing in the world bigger than the end of an autumn hair, but Mount Tai is small.Mo Shou is Shangzi, while Peng Zu is young.Heaven and earth are born with me, and all things are one with me. Here comes Huishi's conclusion: "Love all things universally, and heaven and earth are one." " "Qiwu Lun" goes on to say: "Since it is one, can it be said? Since it is said to be one, can it be speechless? One and words are two, and two and one are three. From then on, You can’t get it by coincidence, let’s say it’s ordinary? Therefore, there is nothing suitable for existence and three. And what’s more, is there something suitable for existence? There is nothing suitable, because it is already.” In this passage, "Qiwulun" is more important than Huishi Go a step further and start talking about a higher level of knowledge.This higher knowledge is "knowledge of not knowing". What the "one" is, it is indescribable.Even unbelievable.Because, if one thinks and speaks to it, it becomes something that exists outside of the person who thinks and speaks.In this way its all-encompassing unity is lost, and it is not really One at all.Hui Shih said: "There is nothing beyond the greatness, which is called the great one." He described the "great one" with these words, and he described it very well, but he didn't know that it was inconceivable and indescribable just because the "great one" had no exceptions. of.Because anything, as long as it can be conceived and spoken, must have an outside. This thinking and speaking are outside of itself.Taoism, on the other hand, recognizes that "one" is inconceivable and unspeakable.Therefore, they have a real understanding of "one", which is a big step forward compared with famous scholars. "Qiwu Lun" also said: "Is it true, but it is not. If it is true, then there is no debate about whether it is different. However, if it is true, then there is no debate about whether it is different.  … Wangnian Forgetting righteousness, vibrating in infinity, so dwelling in infinity. "Wujing" is the place where people who have attained the Tao live. Such people not only have knowledge of "One", but have actually experienced "One". This kind of experience is the experience of living in "no end". He has forgotten all the differences in things, even in his own life. His experience is only the chaotic "one", and he lives in it. Described in the language of poetry, such a person is "the one who takes advantage of the righteousness of the heaven and the earth and guards against the debate of the six qi, so as to travel infinitely."He is truly independent, so his happiness is absolute. Here we see how Zhuangzi finally solved the problems inherent in pre-Qin Taoism.The question is how to avoid harm throughout life.But with a true saint, this is no longer a problem.For example, it is said: "The one in the world is also the one of all things. If they are one and the same, then the four branches and hundreds of bodies will be dust and dirt, and the end of life and death will be day and night, and nothing can slide. What's more What is the difference between good and bad, good and bad?" ("Tian Zifang") In this way, Zhuangzi only solved the inherent problems of pre-Qin Taoism by canceling the problems.This is really a philosophical approach to problem solving.Philosophy does not report any facts, and so cannot solve any problems in concrete, physical ways.For example, it can neither make people live forever nor make people rich forever.But it can give a point of view from which life and death are equal, gain and loss are equal.From a practical point of view, philosophy is useless.Philosophy can give us a perspective, and perspectives can be useful.In other words, this is "useless use" ("Human World"). Spinoza said that, in a certain sense, a man of knowledge "exists forever."This is what Zhuangzi said.The sage, or the supreme man, is one with the Great One, that is, one with the universe.Because the universe exists forever, so the sage will always exist: "The Great Master" said: "The husband hides the boat in the ravine, hides the mountain in the marsh, and it is said to be solid. However, in the middle of the night, the powerful carry it away, and the ignorant don't know it. It is appropriate to hide the small and the big, but there is still something to hide from. If a husband hides the world in the world, there is no escape; In this sense, the sage "exists forever." In order to be one with the One, the sage must transcend and forget the distinctions of things.The way to do this is "abandoning knowledge".This is also the Taoist way of seeking the "inner sage".According to common sense, the task of knowledge is to make distinctions; to know a thing is to know its difference from other things.So renunciation means forgetting these distinctions.Once all the differences are forgotten, only the chaotic whole remains, which is the first year.When a sage reaches this state, it can be said that he has another higher level of knowledge, which Taoism calls "knowledge of ignorance".There are many places in the book that talk about the method of forgetting the difference.For example, in "The Great Master", there is a fictitious conversation between Confucius and his favorite disciple Yan Hui: "Yan Hui said: 'Hui Yiyi.' Zhongni said: 'What is it?' Said: 'Hui forgets benevolence and righteousness. He said: "It can be done. It's still not yet." It will be seen again. Said: "Return to Yiyi." Said: "What do you mean?" It’s still the end.’ It will be seen again every day. It said: ‘Returning to benefit.’ Said: ‘What do you mean?’ Said: ‘Go back and forget to sit.’ Zhongni Curan said, ‘What do you mean by sitting and forgetting?’ Yan Hui said: "Falling the limbs, throwing away the intelligence, leaving the body to know. It is the same as Datong. This is called sitting and forgetting. Zhongni said: "The same is not good, and the transformation is impermanent. But is it virtuous? Qiu Ye, please come from here. .” In this way, Yan Hui obtained the way of "inner sage" by abandoning knowledge.The result of renunciation is no knowledge.But "ignorance" is not the same as "don't know". The state of "ignorance" is the original state of ignorance.The state of "not knowing" is achieved after passing through the stage of knowing.The former is a product of nature, the latter is a creation of the spirit. Some Taoists see this difference very clearly.They use the word "forget" to express the tricks of their methods, which is very meaningful.A saint is not someone who remains in a state of primitive ignorance.For a time they possessed a wealth of knowledge and made distinctions, only to forget them afterwards.They differ as much from the primitive ignorant man as from the brave man from the unconscious and unafraid man. But there are also some Taoists, including the authors of several articles, who do not see this difference.They glorified society and the primitive state of humanity, comparing saints to infants and ignorant people.Babies and ignorant people have no knowledge and cannot make any distinctions, so they all seem to belong to the chaotic whole.But theirs belongs to it, completely unconsciously.They are in the chaotic whole, a fact they are not aware of.They are ignorant people, not unknowing people.This state of ignorance acquired later is called the state of "knowledge of ignorance" by Taoism.