Chapter 19 Chapter Nineteen

"New Taoism" is a new term, referring to the "metaphysics" of the third and fourth centuries AD. "Xuan" is black, and has subtle and mysterious meanings. The first chapter of "Lao Tzu" says: "Mysterious and mysterious, the gate of all wonders", so the name "Xuanxue" indicates that it is the continuation of Taoism. In Chapters 8, 9, and 10 of this book, we see that famous scholars contributed the concept of "beyond the image" to Taoism.In the third and fourth centuries, with the revival of Daoism, interest in the famous schools revived.The New Taoists studied Hui Shi and Gongsun Long, and combined their metaphysics with their so-called theory of names, which is called "debate of names and analysis of principles" (for this term, see Guo Xiang's "Comments on Zhuangzi").As we have seen in Chapter 8, Gongsun Long did just that.

This book will be mentioned more in the next chapter, in which it says: "A guest asked Le Ling, 'I can't point to it'. Le also stopped analyzing the sentences, and asked directly with the handle of the stag: 'Is it?" The guest said: "To." Le raised the tail of the stag and said: "If it arrives, then you have to go?" ("Literature") "I can't point to it" is one of the arguments of the Gongsun Long faction in the article. The literal meaning of the word "zhi" is finger, but in Chapter 8 I translated it as "univer saI" ("universal phase").But here, Le Guang (Le Ling) obviously takes its literal meaning and interprets it as a finger.The tail of the stag can't reach a few, just like the fingers can't reach a few.

Touching a few with fingers or other things is usually considered to be a few.But in Le Guang's view, if the arrival is true, he cannot leave.Since the stalk of the stag can leave, it can be seen that it seems to have arrived but not really arrived.In this way, Yue Guang used the method of debating the name of "Zhi" to analyze the principle of "Zhi".This is an example of the so-called "talking about names and principles" at that time. It is worth noting that Neo-Taoism, at least a large part of Neo-Taoism, still regards Confucius as the greatest sage.The reason for this is partly because Confucius’ status as a teacher in China has been consolidated; partly because some important Confucian classics have been accepted by Neo-Taoists, but they have been reinterpreted in accordance with the spirit of Laozi and Zhuangzi in the process of acceptance.

For example, it is said in "The Analects of Confucius Advanced": "Zi said; Hui is so common, so empty." What Confucius meant was that Yan Hui's knowledge and morals were about the same, but he was often too poor to do anything about it. 'Empty' means a lack of wealth. However, there is a fictional story about Yan Hui's "sit and forget" in "Zhuangzi·The Great Master". explained the following: "Yanzi... forgetting benevolence and righteousness, forgetting rituals and music, sacrificing the body, dismissing intelligence, sitting and forgetting the great power, this is the meaning of forgetting the existence. Forgetting the end of the existence, how is it not empty? If it is tested by a sage, the sage forgets and forgets, and the great The virtuous cannot forget. Can’t forget, the heart is still unfinished. One is not empty, so it is also possible to be famous.” (Huang Kan’s "Lun Yishu" Volume 6)

Gu Huan (died in 453) explained this sentence of Confucius as follows: "It is common for a sage to have no desires for those who have no desires; to have desires for those who have no desires is the difference between a sage. Two desires are the same as no, so the eyes are holy when they are empty; one has nothing, so each is called a sage. A sage Contemplate it with self-examination, and you will have desire without desire; contemplate it with self-examination, then you will have desire without desire. Emptiness and incompleteness, how can it not be repeated?" (Ibid.) New Taoism.Although he is a Taoist, he believes that Confucius is even greater than Laozi and Zhuangzi.They believe that Confucius did not say forgetting, because he had already forgotten;It records such a "clear talk" between Pei Hui and Wang Bi (assistant heir).Wang Bi is one of the masters of metaphysics, and his "Notes on Laozi" and "Notes on Zhouyi" have become classics.This conversation is:

"Wang Fu's heir weakly crowned Pei Hui, and Hui asked: "If there is no husband, it is the capital of all things. The saint is not willing to speak, but Lao Tzu has nothing to say. Why?" Bi said: "The saint has no body, no It cannot be taught, so there must be something to say. Lao and Zhuang are not exempt from what they have, and constant training is not enough.'" ("Literature") This explanation is also the "knowledge is not enough" in Chapter 56 of "Lao Tzu". Words, the speaker does not know" means. Guo Xiang (died about 312) wrote Zhuangzi Zhuangzi, if not the greatest philosophical work of this period, at least one of the greatest philosophical works.There is a historical problem here, that is, whether this work is really Guo Xiang's, because some people who lived with him said that he plagiarized Xiang Xiu (about 221-about 300 years).The thing seems to be like this: Both of them wrote Zhuangzi Zhuangzi, and their thoughts were mostly the same. After a period of time, the two "Zhuangzi" may be combined into one book.Liu Xiaobiao said in the notes to "Shi Shuo Xin Yu Literature" that there were two main schools of interpretation of "Zhuangzi Xiaoyaoyou" at that time, one was Zhi Dunyi, and the other was Xiang Guoyi.Xiang Guoyi is the interpretation of Xiang Xiu and Guo Xiang.Although the current "Zhuangzi Zhuangzi" is only signed by Guo Xiang, it seems to be Xiang Guoyi, and it may be the work of the two of them.Therefore, "Book of Jin·Xiang Xiu Biography" may be right. It said that Xiang Xiu wrote "Zhuangzi Notes", and later Guo Xiang "described and expanded it".

According to the "Book of Jin", both Xiang Xiu and Guo Xiang were born in Henan Province, and they are both masters of metaphysics and clear talk.In this chapter, these two philosophers are the representatives of the Neo-Taoist Rationalist School, and the terminology used is "Zhuangzi Zhu" as Xiang Guoyi, which is called "Xiang Guo Zhu". Notes to Guo made some very important revisions to the original Taoism of Laozi and Zhuangzi.The first correction is that Tao is really nothing.Lao Zhuang also said that it is nothing, but they say that nothing is nameless.That is to say, Lao Zhuang believes that Tao is not a thing, so it cannot be named.However, Xiang Guo’s commentary believes that Dao is the real nothingness, and Dao “is everywhere, and where there is nothingness.”

Xiang Guo commented: "Who is the first thing? I take yin and yang as the first thing, and the yin and yang are the so-called ears of things. Who is the first yin and yang? I take nature as the first thing, and nature is the self-ear of things." I think that the Tao is the first, and the one who reaches the Tao is even nothing. If nothing is the first, then who is the first? But who is the first? But there are still things, nothing, and the nature of things is not caused by things. Also." ("Zhi Bei You" "There are congenital creatures..." note) Xiang Guo's commentary also said: "In the world, it may be said that the scenery depends on the scenery, the scenery depends on the form, and the form depends on the creator. Excuse me: Is there a creator? Does not exist? If there is no one, then Hu can create it? If there is, it is not enough. There are many forms of things.... Therefore, the creator has no master, but the things are created independently. The things are created independently without waiting for them. This is the righteousness of the heaven and the earth."

Lao Zhuang denied the existence of a Creator with a personality, and replaced it with an impersonal Tao, which gave birth to all things.Xiang Guo went a step further, arguing that Tao is the real nothingness.According to Xiang Guo, the pre-Qin Taoists said that all things are born of Tao, but all things are self-generated.So they wrote: "Tao is incompetent. This statement is derived from Tao, so it is easy to understand." ("The Great Master" "Fu said it..." note) Similarly, the pre-Qin Taoists said that all things are born from being, and being is born from nothing, but it is just that being is born from oneself.Xiang Guo commented: "It is not only that nothing cannot be transformed into existence, and existence cannot be transformed into nothingness. It is the husband's existence that is a thing. Although it is ever-changing, one cannot be nothing. One cannot be nothing, so since ancient times There is no such thing as the past, but it always exists." ("Zhi Bei You" "There is no past, no present..." note)

All things are self-generated, and Xiang Guo called it "individualization".This theory holds that all things are not created by any creator, but there is no relationship between things.Relationships exist.These relationships are necessary.Xiang Guo commented: "Human life, although the shape is seven feet long, must have the five constants. Therefore, although the body is mere, it is to learn from the world and serve it. Therefore, the owner of the world and all things cannot be separated for a day. One thing Without it, the living will have no way to live; if it is not realized, the life will not end." ("The Great Master" "Knowing what people do..." note)

Everything needs everything else, but everything exists for itself and not for anything else.Xiang Guo commented: "There is nothing in the world that does not meet each other, and each other wants to do things for itself, so the east and west are opposite. However, the relationship between the other and me is the lips and teeth, and the lips and teeth have never met each other, and the lips are dead. The teeth are cold. Therefore, the other It is self-acting, and the merits of helping me are great, but it is the opposite, and there is no one who can be indifferent." ("Qiu Shui" "Viewing it with merit..." note) According to Guo Guo's statement, the relationship between things.Like the relationship between the two Confederate armies.Each army fights for its own country, and at the same time helps the other army, and the victory or defeat of one army cannot but affect the other army. Everything that exists in the universe requires the entire universe as a necessary condition for its existence.But its existence is not directly caused by anything else.As long as certain conditions or circumstances appear, certain things will inevitably come into being.But that's not to say they were made by any single creator or individual.In other words, things are caused by general conditions.Not caused by anything else special.For example, socialism is a product of certain general economic conditions, not made by Marx or Engels, let alone the Manifesto of the Communist Party.In this sense we can say that things are born of themselves and not of other things, So a thing cannot be what it already is.Xiang Guo commented: "The life of the old man is not born by mistake; the possession of life is not false. Although the world is large and there are many things, what I encounter is suitable for it." You can't meet it; you can't not meet it. Whatever you don't do, you can't do it; you can't not do it. So pay it and take it for yourself." ("De Chongfu" " Dead or alive..." Note) The same is true of social phenomena.Xiang Guo commented: "There is nothing but heaven, and what is heaven is what is natural.... The success or failure of governing chaos... is not man-made, it is all natural." Almost..." Note) "All natural ears", Xiang Guo means that they are all the inevitable results of certain conditions or circumstances. The article "Tianyun" talks about the sages messing up the world, and commented to Guo: "The one who inherits the flow of a hundred generations and understands the changes of the present, and whose disadvantages are so serious, is not Yu, who puts it in the ears of the world. It is said that the traces of sages and knowledge are not chaos. The world, and the world is bound to be in chaos." ("Tian Yun" "Man is the seed of himself, and the world is ears" note) Xiang Guo believes that the universe is in constant change.They said: "The power of the husband is powerless, nothing is greater than the one that changes. Therefore, it is to reveal the world to pursue the new, and to bear the mountains to let go of the old. Therefore, there is no pause, and the new is suddenly involved, and everything in the world will not change from time to time.  … Today If you lose it with one arm, it will all go away in the dark. Therefore, the one who is facing me is not the same as I am now. I am going with the present, how can I always keep the past!" Let's go..." Note) Society is also in constant change.Human needs are constantly changing.Good institutions and morals in one era may not be good in another era.Xiang Guo said: "The ceremony of the husband's ancestor, so use it at the right time. If you don't give up when the time passes, you will be a folk monster, so it is a good way to make a fool of yourself." ("Tian Yun" "surrounded by Chen Cai..." Note) He also said: "Those who follow the sage, follow the ears of their traces. Those who follow the traces of the husband, the things that have gone, are not a tool for adapting, and they are still persisting! Hold on to the traces to prevent them. There is no way to trace them. It’s stagnant." ("(Yue Qu) (no word: ocr) "However, once Tian Chengzi kills Qi Jun and steals his country" note) Society changes with circumstances.The situation has changed, and the system and morality should change accordingly.If it does not change, "it will be a folk monster" and become a man-made shackle.It is only natural that new institutions and new morality should be self-generated.The new and the old differ from each other because of their different ages.Each of them suits the needs of its own time, so there is no superiority or inferiority to each other.Unlike Lao and Zhuang, Xiang Guo opposed the system and morality itself.They only object to outdated institutions and morals, which are no longer natural to the real world. Therefore, Xiang Guo made a new interpretation of the pre-Qin Taoist concepts of heaven and man, and the concepts of action and inaction.When the social situation changes, new systems and morals emerge on their own.Let them develop on their own, that is to follow the heaven and nature, that is to do nothing, oppose them, cling to the outdated old system and old morality, that is, man and man-made, that is to do.He said to Guo Zhu: "The high and low accept each other, and it is an irreversible flow; the small and large groups, the force of last resort; the wild and ruthless, the house of the crowd. The meeting of hundreds of streams, the ultimate teacher, Xi Weizai ?To be the knowledge of the times, to entrust the necessary things, and to give it to the world." ("The Great Master" "Those who regard knowledge as the time..." note) A man who, in his activities, allows his natural faculties to develop fully and freely is inaction.On the contrary, it is promising.Xiang Guo commented: "A husband who is good at controlling will do his best. Doing his best lies in his own responsibility.... If it is the strength of the steed, it is suitable for the late and ill, although the footprints are close to the surface of the eight wastes, but the public The nature of a horse is complete. But those who are confused have heard of the nature of a horse, which means letting go and not riding. Hearing the wind of inaction, it is better to lie down than to walk in the clouds. How can it go and not return! This is far from Zhuang Sheng's purpose. ("Horseshoe" "Hunger and Thirst..." Note) Despite such criticism, in fact, these people's understanding of Zhuangzi does not seem to be very wrong.However, Xiang Guo's explanation of Zhuangzi is indeed a brilliant idea. Xiang Guo also gave a new interpretation of the "vegan way" of Taoism in the pre-Qin period.They said: "If you take no loss as purity, you will be a classmate of hundreds of lines, all kinds of changes and preparations, and even pure. If you take no miscellaneous as a clue, then even if you are beautiful, you will have extraordinary views, and even plainness." If you can’t preserve its natural quality and mix it with external decorations, then even if it’s dog and sheep (Ge Xiang) (no such word: ocr), it can be called pure and simple!” Note) Both Lao and Zhuang opposed the kind of saints generally recognized in society.In the pre-Qin Taoist literature, the word "sage" has two meanings.One means a complete human being (by Taoist standards), and one means a human being with all kinds of knowledge.Lao and Zhuang attacked knowledge, and therefore also attacked this latter kind of sage.But it can be seen from the above that Xiang Guo did not object to those who are saints.What he opposes are those who try to imitate the saints.Plato was born to be Plato, and Zhuangzi was born to be Zhuangzi.Their talents are as natural as dragons and phoenixes.They are as vegan as anything.They wrote "Escape" as if nothing had happened, because they wrote these things just following their own nature. This point of view is clarified in Xiang Guo's Note: "It is a name to let go of knowledge, born in inappropriateness, and destroyed in the extreme of the underworld. Those who are in the extreme underworld, let it go to the end without any extra money. Therefore, although the burden is overwhelming, If you do what you can, you suddenly don’t know what’s important.” (Note on “Knowledge is Boundless” in “Health Master”) If we understand knowledge in this sense, neither Plato nor Zhuangzi can think that there is any Knowledge. Only those who imitate have knowledge.Xiang Guo seems to think that imitation is wrong, and they have three reasons.First, imitation is useless.Xiang Guo wrote: "Things of the past have disappeared in the past. Even if they are passed on, how can the past be in the present! The past is not in the present, and today's things have changed. Therefore, we must learn to be willful, change with the times and then come to Yan. ("Tian Dao" "The ancients are dead even if they cannot be passed on..." Note) "Learning" means imitating.Everything is changing.Every day brings new problems, new needs, and encounters new situations.We should have new ways to deal with new situations, new problems, and new needs.Different people have different situations, problems, and needs, even at a given moment.Their methods must also be different.That being the case, what is the use of imitation? Second, imitation is fruitless.Xiang Guo's commentary tells us: "There is love in being li and kuang, but it is impossible to be able, but li and kuang are ruthless and wise; there is love in being a sage, but they are not capable, but sages are sages because they are ruthless. How straight Sages and sages are far away, and it is difficult to admire them? Even if you are blind, deaf and blind, and cocks crow and dogs bark, how can you have the emotion to do it, and you will never be able to do it." "Note) What something is, it is what it is.One thing can never be another. Third, imitation is harmful.Xiang Guo also said: Some people "can't stop at the original nature, but look for everything outside. If you can't look for something outside, you can find it. For example, you can learn a prescription from the circle, and you can admire the ears of birds with fish." "The closer one is, the farther away is that , practical learning is gained, but nature is lost." ("Qi Wu Lun" "The five are round and several directions are square" note) Also, "Loving life has a share, and if you attract it with what you value, you will lose your life. If you destroy what you value, and abandon it to me, then you will be wise and complete, and everyone will have the truth" ("(Yue Qu) Sui "" "Six Laws of Chaos..." note) Imitating others will not only fail to succeed; but just because of imitating others, there is a great possibility of losing one's natural nature.This is the harm of imitation. So imitation is useless, fruitless and harmful.The only reasonable way of life is "let me do it", which is to practice "inaction". But if a person can really "let me go" and "destroy what is precious", it means that he has been able to get rid of what Xiang Guo said "the burden of favoritism" ("Qi Wu Lun" "Five are round and several are directional carry on” note).In other words, he has been able to understand the principle of "equalizing all things", that is, all things are equal, and he has been able to see all things from a higher point of view.He has embarked on the broad road leading to the realm of chaos and unity without distinction. "Zhuangzi Equality of Things" emphasizes this theory of no difference, especially the emphasis on the absence of difference between right and wrong.Xiang Guozhu developed this theory and became more eloquent. "Qiwu Lun" said: "Heaven and earth are one finger, and all things are one horse." Note to Guo: "To clarify that there is nothing right and wrong, there is nothing like repeated comparisons. Repeated comparisons, then the other and me are the same as themselves Yes, and both in phase and non. If both in phase and non, there is nothing right in the world; "How do you understand it? If it is true, then there will be no right and wrong in the world. If it is not and if it is not, then there will be no right and wrong in the world. Right and wrong have no owner, and there is confusion. Those who believe in their own prejudices agree with each other. Looking up and looking down, they are all the same. Therefore, people know that the world is one finger, and all things are one horse. Therefore, it is awe-inspiring and peaceful, and the world and all things are in their own right. Nothing is wrong." If a person can transcend the differences of things, he can enjoy absolute freedom and absolute happiness, as described in "Zhuangzi·Xiaoyaoyou".This article mentions Dapeng, Xiaowu, and cicada; the "little zhi" who lives and dies in the morning, the "big zhi" who is eternal and eternal; the limited talents of small officials, and Liezi's riding the wind.Note to Guo: "If you are satisfied with its nature, even though the big roc has no self-esteem over the little bird. The little crow is not envied in Tianchi, but has more than enough wishes for glory. Therefore, although the small and big are different, they are the same." ("Xiaoyao") "You" "Xuejiu and Xuejiu laughed and said..." note) But their happiness is only relative happiness.If something enjoys itself only within its limited range, its pleasure must also be limited.So Zhuangzi told these stories behind a story about a truly independent person who transcends the finite and becomes one with the infinite, thus enjoying infinite and absolute happiness.Since he transcends the finite and is identical with the infinite, he is "not-self."Because he obeys the nature of things and allows all things to enjoy themselves, he is "reactive".Since he is one with Tao, which cannot be named, he is "nameless". This idea was explained clearly and eloquently to Guo Zhu.It says: "Every thing has its own nature, and its nature has its own extremes. They are all like years of knowledge.... Over the years, the size of years of knowledge, each of them believes in one side, and there is no one who is enough to fall in love with each other." After listing various examples, Zhuangzi said, It comes down to the independent man who forgets himself and his opposite and ignores all differences.All things enjoy themselves in their own realm, but the independent man is worthless. "It is to control the small and the big, and there is no small and no big. If there is any size, even if the Dapeng and the Yanniao (no such word: ocr), the official and the wind are both a burden. Ears. Those who are equal to life and death are also those who have no death and no life. If there is a relationship between life and death, even though the big toon and the cricket, Peng Zu and the chao fungus are all short-folded ears. Therefore, you can swim in the ones that are neither small nor big, and infinite. Also. The one who is immortal and not born is also the one who is infinite. If the husband is free and free and tied to the right, even if he is allowed to travel, he will be poor, and he will not be free." ("Xiaoyaoyou" "Small knowledge is not as good as big You know, the young year is not as good as the big year” note) "Zhuangzi Xiaoyaoyou" said: A truly independent person "takes advantage of the righteousness of the heaven and the earth, and guards against the changes of the six qi, so as to travel infinitely." Notes to Guo: "Heaven and earth are the general name of all things. The world is composed of all things. , and all things must take nature as righteousness, what is natural, what is natural without doing it. Therefore, the ability of the big roc is high, the ability of denou (yan bird) is low, the ability of toon wood is long, and the ability of chao fungus is short, all of which are What nature can do is not what it can do. You can do it without doing it, so it is righteous. Therefore, those who take advantage of the righteousness of the heaven and the earth are in line with the nature of all natures; those who resist the changes of the six qi are the ones who are free to change. It’s also the same. As in the past, where will there be poverty! When you encounter such a vehicle, you will be treated with evil! This is how the virtuous person is the same as the other. "If there is any waiting, even though Liezi is light and wonderful, he still can't walk without wind, so he will be treated by him, and then he will be free, let alone Dapeng! Hu Wei is not with things, but those who follow great changes can be untreated And Changtong, how can it be done alone! If you follow what you are waiting for, so that you will not lose what you are waiting for, and you will not lose what you are waiting for, then it is the same as Datong." "Tong" means "freedom." In Xiang Guo's system, "Tao" is the real "Nothing".In this system, "heaven" or "heaven and earth" (translated as universe here) is the most important concept.Heaven is the general name of all things, so it is the totality of all existence.Looking at all things from the perspective of heaven and making oneself one with heaven means transcending all things and their differences. In the words of New Taoism, it is "beyond the image". Therefore, apart from making important revisions to the original Taoism, Xiang Guo’s commentary also clarifies what Zhuangzi only hinted at a little bit more clearly, but anyone who only likes hints but not clarifications will of course agree with what a Zen monk said: “ I once saw Guo Xiang commenting on Zhuangzi, and those who knew it said: "It is Zhuangzi commenting on Guo Xiang." (Chapter 1 of this book has been quoted)