Qu Quezi asked Changwuzi and said: "I have heard that the masters: the saint is not engaged in business, does not benefit, does not disobey, does not like to seek, does not like to seek, is meaningless, meaningless, and wanders outside the dirt. The master thought it was Meng Lang's words, and I thought it was a wonderful way. My son thinks Xi Ruo? ”
Qu Quezi (紿qú 鹊què ) asked Changwuzi, "I heard from my teacher Confucius that a sage does not engage in mundane affairs, does not pursue selfish interests, does not shy away from disasters, does not like to seek vainly, and does not follow conventions. Although he did not say anything, he seemed to express something clearly, and when he said something as if he had said nothing, his mind was often wandering outside the world. Gentlemen think these are indiscreet and indiscreet words, but I think this is the practice and embodiment of the Great Dao. What do you think, sir? ”
It is said that Qu Quezi was a disciple of Confucius, and there was a difference of opinion from the teacher, and Changwuzi was invited to judge right and wrong. From Qu Quezi's point of view, it can be seen that his ideas are far from Confucianism, and it is unlikely that he was a disciple of Confucius, and it is more likely that he was a fictitious person of Zhuangzi.
The Taoist represented by Lao Zhuang is very disapproving of the Confucian attitude of "recovering the Zhou ceremony", "learning and excellence", "seeing the way in the world", "the state has the way, the poor and cheap, and the shame is also", Confucianism advocates "using it to do it, giving it up and hiding it", and Zhuangzi believes that whether it is used or given, it should be hidden, and it should always be "outside the dirt". For social governance, Taoists believe that the reason why there is a chaotic situation in the world is because the authorities deliberately pursue the so-called something to do, and the avenue exists in everything in the world, and conforming to the avenue is the right way, and should not interfere too much.
Chang Wuzi said: "It's what the Yellow Emperor heard, and Qiu is enough to know it!"
During the Zhuangzi period, Confucius was only one of the hundred sons of the people, and had not yet been classified as saints, so the code of conduct of the saints listed by Qu Quezi was completely nonsense in the eyes of Confucius, while Qu Quezi believed that this was exactly what the saints did, so he asked Chang Wuzi's opinion, and some modern scholars believe that the so-called Chang Wuzi is the spokesperson set by Zhuangzi for himself in the article, and his remarks are Zhuangzi's own views. Chang Wuzi told Qu Quezi that even the Yellow Emperor, the representative of the ancient sages, would be puzzled when he heard what you said, and how could Kong Qiu know!
The reason why Chang Wuzi said that even the Yellow Emperor would be confused is because although the Yellow Emperor is a saint, he can practice the way of a saint, but he does not consider and summarize what behaviors are in line with the requirements of the Tao and what are not. As mentioned earlier, Yao will unconsciously "not let go" about things that are not in line with the Tao, but he doesn't know why this is the case.
And the woman also plans early in the morning, begging for time and night when she sees the eggs, and begging for the owl to burn when she sees the bullet. Give it to the woman to talk nonsense, and the woman to listen to it. Xi next to the sun and the moon, coercing the universe, for its combination, put it slippery, to respect each other?
Changwuzi went on to say, Qu Quezi, you have thought too early and too hasty, just like the rooster that you want to get immediately when you see an egg, and the roasted turtledove meat that you want to get immediately when you see a marble. I'll tell you about it, and you'll listen to it. How do we know what the saints did? You shouldn't cling to your own preconceptions. Why don't you understand and experience it from this perspective, and from what perspective? "Next to the sun and the moon, coercing the universe, for its cohesiveness, putting it slippery, to respect each other", the sun and the moon next to the sun and moon are not really to rely on the sun and the moon, but to break through the limit of time, and to coerce the universe is to break through the constraints of space. That is to say, the sage should not be constrained by time and space, not only from the overall perspective of time and space, that is, from a macroscopic perspective, but also as one with all things, and experience it from a microscopic perspective. All kinds of chaos and strife are not affected by it, and the lowly and the noble are treated equally. This is the perspective and attitude of the saint towards others.
Everyone serves, the saints are foolish, and they are pure. All things are as they are, and they are all together.
Everyone is always busy arguing about right and wrong, but the sage seems to be chaotic, blending the laws of development and change of everything throughout the ages, and summing up and experiencing the purest "Tao" that encompasses the laws of development of all things. The development of all things follows the law of "Tao", and it is precisely because of this original story that the objects contain each other's essence.
To be evil, it is known that life is not confusing evil! To the evil is to know the evil death, not the weak and the evil who does not know the return!
The "saying" in this sentence can be "pleasant", and the third "evil" is different from the first two "evil", which means disgust. Changwuzi said: How do I know that greed to live in the world is not a manifestation of being deceived? In other words, attachment to life may only be a biased view of us, but an idea that arises from being confused by some preconceptions. In the same way, Changwuzi went on to say, how do I know if the feeling of disgust with death is the same as the feeling of being displaced in a foreign country when I was young, and I don't know and dare not return to my hometown when I grow up. Death may not be as terrible as we think, and death is our true destination, but we have been away from it for so long that we have lost our true understanding of it. Next, Changwuzi gave another example.
Lizhiji, the son of the Ai Feng people. The beginning of the Jin Kingdom was also obtained, and he wept. And as for the king's house, he went to bed with the king, and ate and swept, and regretted his weeping.
Liggie is the daughter of the defender of the Frontier of Aidi. That is, the famous Li Ji in the history of the Jin Kingdom, the daughter of the monarch of Li Rong in the Spring and Autumn Period, Li Ji is beautiful and beautiful. In 672 BC, Jin Xiangong defeated Li Rong, and Li Rong sued for peace and dedicated Li Ji and her sister Shao Ji to Jin Xiangong. Li Ji was deeply favored by Jin Xiangong and was appointed as a wife. She is the protagonist of the famous Liji Rebellion in the history of the Jin Kingdom. When Jin Xiangong of Jin Kingdom first got her, she cried so much that tears soaked through her clothes. But when she arrived in the Jin Kingdom, stayed in the palace, slept in the same bed with the Marquis of Jin and spoiled her as a lady, and ate delicious delicacies, she began to regret that she shouldn't have cried so sadly.
To the evil husband of the deceased does not regret the beginning of the life? Dream drinkers, but weep; Dream weepers, but hunting.
Changwuzi then said, how do I know if those who died will regret their original survival? People who drink and have fun in their sleep are likely to wake up at dawn with bitter tears. Those who weep bitterly in their sleep may wake up at dawn and hunt happily.
Zhuangzi compares people's illusions of life and death with dreams and wake-ups, and the happiness and pain in dreams do not represent the actual situation in the real society, and the successes and failures encountered in life in the world may also be just our illusions. Which one is the reflection of our true emotions?
Fang Qimeng, I don't know his dream. In the dream, it occupies its dream, and then it knows its dream. And there is a great awakening and then knows that it is a big dream, and the fool thinks he is aware of it, and secretly knows it.
While he was dreaming, he didn't know he was dreaming. When you sleep, you may also ask about the good luck of your dreams, and when you wake up, you will know that you are dreaming. Only the truly awakened saints can see clearly that what they are in is nothing more than a big dream, while those of us who are ignorant often think that we are awake and think that we can see everything and see everything.
"Junhu! Shepherd! "Solid! Qiu is also a dream with a woman, and it is said that a woman's dream is also a dream. It is also its words, and its name is paradoxical.
Dignity and humility, this shallow and despicable view! Confucius and you are both dreaming, I said you are dreaming, in fact, I am also dreaming. The name of the above statement can be called paradox. "Hang, to also; weird, weird", the so-called paradox is an extremely strange speech.
Confucianism, represented by Confucius, advocates the rule of etiquette, and after the hierarchy between people is clear, it must be strictly observed, and the basic principles of kissing, respecting, elder, and distinguishing between men and women are the basic principles. However, in Zhuangzi's view, these are all foolish dreams, and under the universal laws of the Great Dao of the World, these artificially formulated standards and norms will only affect or restrict the operation of the Great Dao. What's more, perhaps the criticism of Zhuangzi himself is the result of a deliberate attempt that does not conform to the Great Dao?
After eternity, the one who meets the great sage and knows his understanding is also a twilight encounter.
If, in the future, one day you can meet a saint who has attained enlightenment and realize the truth of the above words, I am afraid that this will also happen by chance! The so-called twilight refers to the morning or evening, the time between day and night, which is a metaphor for a short time. Meeting a saint is a very fortuitous and rare opportunity.
Even if I argue with Ruo, if I defeat me, if I don't win, if so? Am I evil? If I win, if I don't, what will I do? And if it's not evil? Or is it also? Is it evil or not? What is it? Isn't it evil? I can't know each other either.
Then Changwuzi started a discussion about right and wrong, right and wrong, and he said this, if I have a debate with you, and you win against me, and I don't win against you, then, are you really right, am I really wrong? I defeated you, you did not defeat me, I am really right, are you really wrong? Is there one of us who is right and who is not? Are we both right, or are we both incorrect? Neither you nor I know.
Then people will be subject to its darkness, and who will correct them? So that those who are the same as the if are right, and if they are the same, the evil can be right? That he who is with me may be righteous, and if he is with me, can evil be righteous? So that those who are different from me and if are right, and those who are different from me and if are right, and evil can be right? So that the same as me and if is right, and with me and if, evil can be right? However, if I and others, we can't know each other, and treat them evilly?
And the world is also suffering from ignorance and obscurity, who can we let make the right judgment? Let someone with the same opinion as you decide? If you have the same opinion, how can you make a fair judgment! Let people with the same views as me decide? Since I have the same opinion, how can I make a fair judgment! Let the point of view be different from mine and yours to judge? Since the views are different from mine and yours, how can you make a fair judgment! Let someone who has the same opinion as me and you decide? Since we both share the same views as you and others, how can we make a fair judgment! In this case, I and you and everyone else have no way of knowing this, and can we rely on anyone else?
Treat each other as if they don't.
It is impossible to make a fair judgment by relying on "sound" as a criterion or criterion, just as there is no criterion at all.
What is "Voice"? It is generally interpreted as the distinction between right and wrong, and Guo Xiang's annotation is that "the debate between right and wrong is the sound of the voice, and the treatment of the sound is not enough to be correct, so if you do not treat each other", the judgment is based on the sound of the voice, no matter from which aspect it can not be judged to be fair, so it is as if there is no standard. Mr. Liu Wu put forward another view in the "Zhuangzi Collection of Explanations and Corrections", he believes that the word "he" in the previous sentence refers to the me in the dream above, that is to say, the previous sentence "However, I and Ruo and others, can not know each other, and treat the other is also evil?" It means, "So, then I and you and everyone else have no way of knowing this, can I still rely on the me in my dreams?" Just as Zhuangzi turned into a butterfly in his dream, it was called materialization, and what he said in his dream was called soundization, which is what he called sound transformation here. It is even more vain to want to use the words in the dream as the standard to judge right and wrong. That's why it is said that they treat each other, if they do not treat each other.
And it is based on the sky, because of it, so it is poor.
What is "Tian Ni", the more common annotation now is: Tian Ni, the natural division. What is "Manyan", the general interpretation is: free development and change. But how to reconcile with the natural division, and how to follow the development and change of freedom? This kind of explanation always gives people the feeling of being in a fog, and the result of a very profound is that they don't know what to do.
The way of heaven runs, there is no beginning and no end, the beginning is the end, the end is the beginning, life is the beginning of death, death is also the beginning of life, the cycle of development of the world goes back and forth, and this cycle of heaven is the day Ni. Right and wrong, right and wrong should be viewed according to the law of the reciprocal operation of the Heavenly Dao, what is right? What's wrong? What is? What is wrong? The so-called "Manyan" is the infinite change.
Therefore, I think this sentence should be interpreted in this way: understand the laws of the Heavenly Dao cycle to look at the development and change of things, not be affected by external objective or subjective factors, and follow the natural law of infinite change to feel, so that you can truly enjoy the heavenly years.
"What does it mean to be in harmony?" He said, "No, but not." If it is, if it is, then it is different from it, and there is no argument about it; However, if it is, then it is not different, and there is no argument. Forget the year and forget the righteousness, and vibrate in the end, so there is no end. ”
"What is Tianni?" This question should be Qu Quezi's question, and Chang Wuzi then replied, "Yes is right or wrong, and then yes or no." If yes is true, then what is right should be fundamentally different from what is not, and there is no need to argue; If what is true is true, then what is right is different from what is not correct, there is no need to argue about it. Forget about life and death, forget right and wrong, and wander in the infinite realm, so that you can truly put yourself in the infinite realm of nothing more than nothing. ”
To put it bluntly, what is the difference between right and wrong, right and wrong, is just the result of the world's artificial division with self-righteous standards. Even if there is a true right and a hundred, right and wrong, there must be a difference in its essence, and you don't have to quarrel or argue, whether you argue or not, the facts are there. Your arguments are nothing but wasted effort. Acknowledging this reality, is that day just comfortable?