429、Reading "The Great Master" of "Zhuangzi"

"The Great Grandmaster", the first reaction when I saw the title was to introduce the master of a certain literary genre or at least a generation of martial arts masters, sorry, it's not. The simple explanation is "to the Tao as a teacher", Lao Tzu once said that "the law of man, the law of the earth, the law of the sky, the law of heaven, the law of nature", the Tao is born from nature, for the sect of all things, so it is the great sect, and the great sect is the "great master". Why take the Tao as a teacher? How do you learn from the Tao? This is what Zhuangzi wants to tell us in this article.

Those who know what the heavens do and what people do, are the best!

Only by understanding what is naturally formed by the Heavenly Dao, and also understanding what is artificially produced, can we call a comprehensive understanding and mastery of the method of understanding things, that is, the level of understanding things can be regarded as the highest. A green bamboo shoots break through the soil and become lush, which is nurtured by heaven and earth and naturally cultivated. But if it is cut down artificially and polished into a cane, it is artificial. If you practice the peerless martial arts dog beating stick method from this, give it a cultural heritage background, and become a token of the beggar gang leader, then it will almost reach the highest level of this green bamboo, and it will become the best artificially made.

The "knowing" here should not only be limited to knowing, but also the essence of things, knowing what it is, and knowing why it is so, so that it can be called "to".

Those who know what the heavens do are born by heaven; Those who know what people do, who use what they know to nourish what they know, and who do not die in the middle of the road all their lives, are also prosperous in knowledge.

To understand which people are naturally formed by the way of heaven is to understand the truth that heaven and earth give birth to all things. To understand what is a man-made product, people use their wisdom to acquire relevant knowledge, further explore the areas that their wisdom does not understand, and constantly expand the scope of knowledge and extend the field of understanding. Those who persevere throughout their lives and do not give up halfway are the best among those who seek knowledge.

These words are a bit winding. Although there are still a large number of scientists who are constantly exploring, the ancients' understanding of it has been stagnant for a long time to a certain extent, and the Ming and Qing dynasties have been almost two thousand years away from the pre-Qin period, but the understanding of natural science does not seem to have made substantial progress. Even the atmosphere of a hundred schools of thought has been lost. It can be said that the situation of "traffic basically depends on walking, public security basically depends on dogs, communication basically relies on roaring, and entertainment basically depends on hands" can be said to have not changed much in the past 2,000 years.

The development of modern science and technology is what people do, and it feels like saying that science and technology are changing with each passing day, and only by constantly learning and absorbing fresh knowledge can we barely keep up with the pace of the times, which is the self-cultivation of a scientific worker with pursuit.

Although, there is a problem.

Despite this, there are still hidden dangers. This means that although they are all called "knowledge of the prosperity", it does not guarantee that the perception of things is correct. In the understanding of the ancients, the sky is round and the earth is round, this is the truth. But as times change, the truth of the past becomes a joke.

The husband knows what to wait for, and then he is not decided.

The so-called "knowing" can only be determined by the evidence of objective facts, but the continuous change of the nature of things is inevitable, and how to ensure the stability of the confirmed results with the continuous change of evidence?

These few sentences feel that they no longer belong to the category of human words, to put it simply, there must be some evidence for the formation of any conclusion, you say that I borrowed money from you, there are IOUs, signatures, handprints, notarizations, etc., this is evidence. Red mouth and white teeth just rely on the mouth, that is not called evidence, that is called blackmail. The IOU must always be handwritten with a pen or brush or signed in person to be considered a valid basis, and you can write it with a pencil, who will recognize it if you can modify it at will.

Do you know that my so-called heaven is not human? What is the so-called human nature?

Who knows that what I think of as natural things is not produced by human factors, but that what I know as a man-made product may be a product made in heaven.

Just like today's climate warming, of course, it is the result of changes in nature, but scientists believe that it is directly related to human carbon dioxide emissions. The problem is that there was a problem of climate warming in the age of the dinosaurs, is it caused by the excretion of carbon dioxide by the dinosaurs? Is it man-made, or is it made by heaven? I don't know!

And there is real people, and then there is true knowledge.

What's more, only when there is a real person, can we have true true knowledge.

Such a reckless passage leads to what Zhuangzi really wants to express, that only true people can master true knowledge, and does it also tell us that taking the Tao as a teacher is the only way to become a true person. That is to say, we ordinary people have also grasped and understood some so-called insights, which are likely to have their limitations, and the basis for adopting them is only what we can see and understand at this height, and perhaps when real people show up, we will find that we are just a group of uncivilized barbarians.

What kind of person is a real person? Let's listen to me one by one, no, and listen to Zhuangzi one by one.

What is a real person? The true people of the ancients are not rebellious, not heroic, and not noble. If so, they will repent and not be satisfied. If so, if you climb high, you will not be wet, you will not be wet when you enter the fire, and you will not be hot when you enter the fire.

The true people of the ancients did not reject or oppose it because they were the opinions of a small number of people, did not treat others condescendingly because of their own success, and did not deliberately seek success in everything. Because of this, they are able to make mistakes without regret and without accomplishments.

Because of this, they can climb the heights without fear, enter the water without getting wet, and enter the fire without being hot. This is what happens when the level of cognition reaches the height of the path of realization.

At first glance, it sounds like it's all about it! At first, the description was quite normal, and I was able to deal with success and failure correctly. Immediately after that, he entered the fantasy chapter, ascending without fear, water and fire without invasion, he was almost invulnerable, and he went to heaven and earth, if he added them all, then it was not a god and a real person, but a White Lotus Sect.

How should we understand the real person described by Zhuangzi? Don't rebel, don't oppose it because it's a minority opinion, explain what, have your own mature opinions and opinions, don't follow the crowd, and the formation of opinions is not based on the will of others, and is not disturbed by external factors, isn't this exactly "not wet in the water, not hot in the fire", didn't let you really go to the soup and fire. The Monkey King who can really be invulnerable.

Not ambitious, not complacent because of their own achievements, reflecting the calm of not being happy with things, not being sad, and being able to look at achievements with a normal heart, can calmly deal with risks, so they can climb high without trembling.

Only by not seeking things and not bothering to seek can we face success and failure correctly, and only then can we repent and not be complacent.

With such an interpretation, we may be able to truly understand every word of Zhuangzi. Of course, Gu Zhizhen is more than that, so let's continue below.

The real people of the ancients, they don't sleep, they don't sleep, they don't feel worry-free, they are unwilling to eat, their breath is deep, and the breath of real people is heeling. The breath of the crowd is in the throat, and those who give in are like wow. Those who are deep in their desire are shallow.

Zhuangzi continues to introduce the magic of the ancient real people. They sleep sweetly and do not dream, as the saying goes, "there are thoughts in the day, dreams in the night", sleeping and dreaming are mostly caused by things in the heart, and the thoughts are complicated, and the real people's minds are as calm as water, there is nothing originally, where is the dust.

When a real person wakes up and opens his eyes, he is in a comfortable mood and carefree. I feel that Zhuangzi is smiling and looking at many office workers in the modern workplace, and when he opens his eyes in the morning, he begins to worry about the day that is about to begin.

Real people don't need to eat delicious food, they eat very sweet, just like Cantonese people say that they are full of water.

The breath of a real person is long, probably the same as the nature of a martial arts master, and the purpose of cultivation is achieved through breathing. Moreover, the breath of a real person starts from the heel, while the breath of an ordinary person starts from the throat. I understand that the breath is a bit too strong to breathe with the strength of the waist and legs, maybe it's about the same luck as modern bel canto singing, for me, a rat who is incomplete in five tones and hated by the music teacher, I won't have the opportunity to feel the breath from the heels.

Ordinary people are forced to exert force in their throats when they breathe, and when they are choked in an argument, they feel as if the words are stuffed in their throats, and they don't vomit or feel unhappy.

In the end, Zhuangzi specifically proposed that those who are greedy should have relatively shallow wisdom roots. What does this mean? Could it be that the breath is not deep enough, which is a manifestation of shallow nature, and even reflects excessive greed? The heart is too empty, and the atmosphere is too big to breathe? Am I too empty?

The true people of the ancients did not know how to live or die. Its exit is not happy, and its entry is not far away. It's just a matter of coming, coming. Don't forget where it started, don't seek what it ends. Take it and like it, forget it. Yes, it means not donating the Tao with the heart, not helping the sky with people, it is a real person.

The true people of the ancients will not be happy because of life, nor will they be disgusted by death. He will not be ecstatic because of his appearance, nor will he be cynical because of his retirement. He came unfettered, went freely, and that's all. As the saying goes, I go gently, just as I come gently, waving my sleeves, not taking away a cloud.

There are many versions that interpret "its exit is not prosperous, and its entry is not distanced" as birth and death, which is the same as the life and death of the previous sentence, which is unreasonable. The pronunciation of 翛字 is xiāo, which means unrestrained and free.

A real person lives in the world, does not forget his original intention, but can not deliberately pursue the so-called results. The world is impermanent, not to mention that life is unsatisfactory. Since everything is one, why care about the outcome of gains and losses, success and failure? Heaven's endowment is gladly accepted, and even if it is forgotten, it can be restored to the beginning. This is the so-called not to damage the Tao with the heart of gain and loss, and not to help the sky with the intention of people. This is a real person.

If so, its will. Its countenance is lonely, and its grace is slight. It is sad like autumn, warm like spring. When you are happy and angry, you have something to do with things and you don't know what it is.

The "Zhi" of "its mind", the commentators of the past generations mostly think that "Zhi is forgetful", which means thoughtless, which I don't quite agree with. The word "Zhi" should be correct, and "its mind" should be understood as "the true person, whose mind is determined to the Tao", that is, the aforementioned "do not forget its beginning", that is, do not forget the original intention, consistently. "His countenance" means that his face is calm and serene.

The pronunciation of 颡字 is sǎng, forehead, the meaning of brain menzi. The pronunciation of the word 頯 is kuí, and the commentators of the past dynasties have commented on it as "simple", what does it look like if the brain is very simple? I agree with the view of Mr. Liu Wu in modern times, and the appearance should be understood as a high-pitched and revealing image, to put it simply, it is probably the fullness of heaven and the shining of the hall. High hairline, wide forehead, although not as big as a birthday star, but since ancient times, the brain door has always been considered a blessed appearance, and it is festive to look at.

Its expression is sometimes cold and solemn like autumn, sometimes warm like spring. If the change in this face is really cold for a while, hot for a while, like an autumn breeze for a while, and like a spring breeze for a while, it won't scare people half to death. Therefore, its expression should be time-divided, what kind of emotion should be what kind of emotion, and it will not deliberately suppress its emotions. The changes in mood and anger are as natural and smooth as the changing seasons, and they are just right for the rest of the world, and there is no trace of them, and there is no way to glimpse their extremes.

Therefore, the saint's use of soldiers also destroyed the country without losing the hearts of the people. Leezer is for all eternity, not for lovers. Therefore, it is a pleasure to pass things, and it is not a saint; There are relatives, but they are not benevolent; When the day is not virtuous; The interests are not clear, and the non-gentleman is also; If you lose your name, you are not a scholar; Death is not real, and neither are non-servants. If Hu Bukai, Wuguang, Boyi, Shuqi, Jizi, Xu Yu, Ji Ta, and Shentu Di are the battles of servants, and they are suitable for the right people, and they are not suitable for the right people.

Therefore, the saint fights with soldiers, even if he destroys other countries, he will not lose the hearts of the people. With modern concepts, it is impossible to understand this statement, the hatred of destroying the country, even if you are Yao Shun reincarnated. What to say about relieving the people from hanging upside down and saving the people from fire and water, in the final analysis, is still for the pursuit of interests. Therefore, the destruction of the country by the saint is the usurpation of history by the victor, and there is no real people's will to speak of.

Benefit and grace are given to all generations, but they are not deliberately caring for others. Lao Tzu said that "heaven and earth are not benevolent, and all things are dogs", heaven and earth carry, give birth to and nourish all things, not to deliberately care and treat which person, which race, don't think that you are the essence of heaven and earth all day long, everything in the world should be used by me, should love me, care about me, this is you think too much, we are satirizing macrophytes every day, in front of heaven and earth, why are we not a group of giant babies? Treating everyone equally may be the real love.

Therefore, it is not a saint who deliberately pleases and connects with the outside world, a person who has a distinction between relatives and aliens is not a benevolent person, a person who takes advantage of the right time and place must not be a sage, a person who does not understand the common interests cannot be a gentleman, and a person who does not hesitate to lose his nature in pursuit of fame is not a scholar. If you lose yourself, what you do is not sincere, and you are not an autonomous person. Since "heaven and earth are one finger, and all things are one horse", what is the need to please, how to distinguish between intimacy and alienation, whether it is the right time and place, the stakes are just driven by interests, and fame and interests can be brought by life and death. For the sake of empty fame and interests, even dare not be yourself, how can there be happiness in life.

People like Hu Bukai, Wuguang, Boyi, Shuqi, Jizi, Xu Yu, Ji Ta, and Shentu Di are actually enslaved by others, and regard making others satisfied as being satisfied with themselves, rather than living to make themselves satisfied. Those so-called loyalty, filial piety, benevolence and righteousness are just the shackles that others bind us, and what you give and are loyal to is just the dust of the world like us.

This paragraph, which many commentators believe is mixed in from elsewhere, should not be what it should be here. Judging from the content of the previous and subsequent texts, this text and the following paragraph of "taking punishment as the body" do feel a bit out of place with the previous text. However, it is reasonable to take it as an example of what is a real person.

The true people of the ancients, whose righteousness is not friends, if it is insufficient, it does not admit:

The true people of the ancients, who show that they can always treat people with a proper attitude, will never take sides for any reason, that is, they will not make people feel unvalued, nor will they feel too much pressure.

At this point, Zhuangzi begins to describe how the ancient true people behaved and how they dealt with people. Since it is a real person, even if you face two completely contradictory opposites, you will not feel good because one of them is good-looking, and you will not treat one of them especially well because one of them is a gift. No matter who you interact with, you can treat everything with the most appropriate attitude and method, which feels a bit like what Confucius said, "gentlemen are not parties", and it is not because Confucius said that gentlemen have a clear subjective right and wrong.

And it is not strong,

"And" through "Yu", the meaning of pleasure. The word 觚, pronounced gū, is a container used for drinking alcohol in ancient China. Confucius once lamented that the etiquette collapsed and the happiness was broken, and the people's hearts were not ancient. Looks! That's the word. However, this is certainly not the meaning of the wine vessel, otherwise it is easy to interpret the real person as someone who likes the contents of the cup. This is the meaning of the word "arc", which is independent and ungrouped.

The meaning of this sentence can be understood in this way, the true person of the ancients, he can always enjoy Dugu comfortably, and will not be stubborn. The reason why I say this is probably because in most cases withdrawn people are inevitably stubborn.

Zhang Hu is vain but not flashy,

Open-minded, open-minded, not flashy. Today's masters often open their mouths and close their mouths to humility, and when they lift their robes, they are either empty or full of copper stench.

Bing seems to be happy, Cui has no choice but to be,

The pronunciation of the character is bǐng, which is "bing", and it is bright and bright. Bing Bing is almost a description of joy. Cui Cuihu describes the appearance of being forced to move. Yiran is happy as if she is extraordinarily happy, and her every move seems to be out of necessity! For the disturbance of the outside world, he can accept it calmly, and even have joy, of course, it can't really be laughing, but it won't be full of sadness. Even if you accept something, it seems to be a last resort, not a look of impatience, but it seems that of course it will not be a reluctant and angry look.

I am not in my sex, and I am also virtuous,

The pronunciation of the word 滀 is chù, which originally means (water) accumulation, and it should be extended to the appearance of people and pleasant faces, which is understood as shiny, how to understand the shiny complexion, does it mean greasy uncle?

The pleasant and radiant appearance makes people want to be close to the most when they see it. Not only is the appearance attractive, but the generosity and modesty of sex in the process of interacting with others make people happy to belong. That is, we often say that the charisma is outstanding.

It is like the world, and it is uncontrollable,

It is generally believed that the word "li" here is a misrepresentation of the word "wide". The pronunciation of the word is áo, which means "proud", which means that the heart is lofty and ambitious.

Grandeur and a sense of being able to accommodate everything in the world. The heart is lofty, not even bound by the laws of the world.

Even if it seems to be closed, it is almost forgotten.

The word "lian" is the same as "convergence", which refers to treating people with few words, and the pronunciation of the word 悗 is mèn, which means casual and unintentional.

Real people are silent and seem to like to close their hearts. With a nonchalant look, it's easy to forget what he once said.

Many people don't know what kind of quality these two sentences want to describe real people, do they just don't want to speak? Of course not, real people should not only be "cautious of what they say", but also "be careful of what they say". This is a kind of restraint on one's own words and deeds, and one should not use one's own words to influence others, or even affect the normal development of things. Although words are the expression of inner thoughts, who can guarantee that words can truly and accurately express the true thoughts of the heart? And different people may hear different feelings about the same sentence. With such uncertainty, it's better not to say it.

Take punishment as the body, etiquette as the wing, knowledge as the time, and morality as the guide. Those who take punishment as their body are more than enough to kill; Those who take etiquette as their wings, so they walk in the world; Those who take knowledge as the time have no choice but to do things; Those who follow virtue say that they are as good as those who are sufficient, and people really think that they are diligent.

From the perspective of real people, the governance of the country should be based on the law, supplemented by etiquette, with wisdom and ingenuity to deal with changes of the times, and morality as the criterion to follow.

With the law as the main body, the constraints and punishments of the law can cover all aspects of the state and society, and no matter what happens, there must be laws to follow from top to bottom.

With the etiquette system as the auxiliary wing, the etiquette system is the guarantee that the national management can be implemented in the world. At that time, there were no current management institutions at all levels, and the management at the township level basically relied on the independent management of the clans, and the establishment and maintenance of the clans was the Confucian system of pro-kinship and long-term etiquette.

It is necessary to respond to the changes of the times with wisdom and skill, because there are often unavoidable things happen, and it is impossible to have a basis for everything, step by step, and can ask for instructions and report, study and discuss, so the emperor of the feudal territory will always grant "the right to act cheaply", which is the reason;

It is necessary to take morality as the criterion, which means that all normal people should be encouraged to learn from Confucius and strive to achieve the same moral realm as Confucius, so that everyone will work hard in accordance with the law.

This paragraph is about the concept of statecraft, and it should be a mistake to add it here. Because no matter how you look at this passage, it has nothing to do with real people. To the people without themselves, the gods and men have no merit, the saints are nameless, they are all nameless, how can they put forward any concept of governing the country, and it is also the construction model of external Confucianism and internal law, I think it is very likely that Han Confucianism was added privately and fooled Emperor Wu of the Han Dynasty. ）

Therefore, it is also one good, and one is good. One is also one, and one is not the same. One of them is a disciple of the sky, and the other is a disciple of the people, and the sky and the people are not victorious, which is a real person.

This paragraph is the most tangled, and the explanations of the commentators of the past dynasties are also varied, and there are all kinds of interpretations. I won't list them all, but I will say what I think is the most accurate interpretation.

Therefore, real people can forget their likes and dislikes, and their likes and approvals are always the same, and their dislikes and disapprovals are also consistent. Its preference and approval are naturally the way of heaven, and all things in the world are integrated, which is the so-called "heaven and earth are one finger, and all things are one horse". Dislike, disagree with nature is a worldly concept, and everything in the world is very different. The unity of real people is consistent, and the treatment of thousands of differences is also consistent. Unity is the result of following the way of heaven and looking at all things. Divergence is the result of humanitarianism. And real people can treat both heaven and humanity with a normal heart and treat everyone equally, this is the so-called real person.

This passage of Zhuangzi tells us the fact that true people can not only understand the way of heaven, but also know the worldly humanity well, and because of this, they can be called pedantic heavenly beings. It's right to think about it, you must have some understanding of both sides of the front and back, and you should even be proficient in it, and the conclusions you draw will be convincing. You can say that it is right and wrong, but if you don't say it, it is wrong. Through the introduction of real people, Zhuangzi is also telling us what we will learn and what kind of state we will achieve by using the Tao as a teacher, and whether this can be fascinating?