468, Zhuangzi's outer chapter "Heaven and Earth" XIV

The hundred-year-old wood is broken for sacrificial dignity (1), green and yellow and literary (2), and it is broken in the ditch (3). Compared with sacrificing the judgment in the ditch, there is a difference between beauty and evil (4), and it is also one in the loss of nature (5). There is a difference between the plantar and the history of the past, and there is a difference between righteousness (6), but it is also incompatible (7). And the husband loses his sex and has five things: one is called the five-colored chaotic eyes (8), which makes the eyes unclear; 2. Five voices are disturbed by the ears (9), so that the ears are deaf; Three said five smelly nose (10), sleepy mid-jaw (11); Four said five flavors turbidity mouth (12), so that the mouth is refreshing (13); Fifth, it is said that the fun house is smooth and makes the sex fly (14). These five are all harmful to life (15). And Yang Mo is the beginning of the self-belief (16), not what I call it. The husband is trapped (17), can he be satisfied? Then the dove owl lies in the cage, and it can also be obtained. And the husband and the husband are in the woods (18), the skins are in the crests and the wat are repaired to the outside (19), the inner branches are in the firewood (20), the outside is heavy (21), and the sinners are in the hands of the sinners and the tigers and leopards are in the sac (23), which can also be obtained.

[Notes]

(1) Wood: refers to a tree. Sacrificial Zun: A kind of wine vessel in ancient times, sacrificial ox-shaped, with holes in the back to hold wine.

(2) Text: It is said to be a decorative pattern.

(3) Broken: refers to the part that is cut off and not used.

(4) There are differences.

(5) Sexuality: Nature.

(6) Righteousness: Behavior and morality.

(7) Both: the same, the same.

(8) Five colors: refers to the five colors of blue, red, yellow, white and black.

(9) Five tones: refers to the five notes of Gong, Shang, Jiao, Zheng and Yu.

(10) Five odors: refers to the five smells of soup, scent, incense, fishiness and rot.

(11) Embarrassment: Conversely. 惾zōng: 堵塞。 Medium: 伤害. 颡sǎng: 额; 脑门子。

(12) Five flavors: refers to the five tastes of sweet, sour, bitter, spicy and salty. Turbidity: Dirtiness.

(13) Li: Sick. Cool: Hurt.

(14) Fun house: refers to taking if you are in favor, and giving up if you are against love. Slippery Heart: A Taoist term. It means to disturb the mood. Slippery: i.e. chaotic. Flying: Racing, frivolous and restless.

(15) Sheng: through "sex".

(16) Detachment: Standing on tiptoe in hope. Describe the look of hard pursuit.

(17) Sleepy: bondage.

(18) Chai Qinai: Firewood and grass are stuffed into the chest.

(19) Pi Ben Biàn: A kind of fur hat worn by ancient nobles. Sandpiper crest: A hat decorated with the feathers of a sandpiper. 搢笏jìn hù: In ancient times, the wat board held by the courtiers when they met the Son of Heaven was often inserted between the gentry belts, hence the name. Insert, insert. Gentleman: Long belt.

(20) Branch: Plug.

(21)纆mò:绳索。 缴zhuó:丝绳。

(22) 睆睆huǎn然: Eye-seeing.

(23) Cross-arm: The reverse arm is tied behind the back. Calendar finger: that is, "finger", the punishment of pinching the finger in ancient times. Threshold: Threshold trap.

【Translation】

The hundred-year-old trees are cut down and cut to make a sacrificial ox-shaped wine vessel, which is then painted with green and yellow patterns, while the remaining broken trees are discarded in the ravine. The difference between a good fate and a tragic encounter is made between a carved wine vessel and a restful piece of wood discarded in the ravine, but it is the same for the loss of its original nature.

There are differences in behavior and morality between thieves and Zeng Shen and Shi Shen, but they all lose their nature, but they are the same. There are five types of loss of nature: first, the five colors disturb the vision and make it difficult for the eye to see clearly; The second is that the five sounds disturb the sense of hearing, so that the ears cannot hear clearly; the third is the five kinds of odor that penetrate the nose, congesting the nasal cavity and rushing straight to the brain; Fourth, the five kinds of turbid taste are inhaled, so that the mouth and tongue are seriously damaged; Fifth, if you are in accordance with the situation, you will give it up if you violate the situation, disturbing its heart and making the natural nature racing, frivolous and restless.

These five situations have all harmed human nature. However, Yang Zhu and Mo Zhai kept trying to advocate their own doctrines, thinking that they had gained, but this was not what I called "gain". After getting it, it is trapped by it, can it be said that there is gain? So, the turtle dove bird is kept in a cage, can it also be regarded as a gain? Moreover, the desire to choose from sound and lust is piled up like firewood and grass, the fur hat and feather crown, the court board, the wide band of the court dress and the long skirt are bound on the outside, and the heart is full of firewood, and the appearance is bound by ropes layer by layer, and seeing that they still think they have gained something in the rope bondage, then the criminals are tortured by tying their hands or squeezing their five fingers, and the tigers and leopards are locked in fences and cages, which can also be regarded as gains.

【Analysis】

In the fourteenth part, he tells the story of a hundred-year-old tree, which was cut down and made into a sacrificial ox-shaped sake vessel, and then painted with blue and yellow patterns, while the rest of the broken wood was discarded in the ravine, pointing out that although the fate of the trade-off was different, it was common for all of them to lose their nature, and listed five situations of loss of nature. Later, he criticized Yang Zhu and Mo Zhai for constantly striving to advocate their own doctrines and think that they had gained, thus explaining that the criterion for judging gains and losses is not based on their own subjective will, but on whether the nature of things is preserved or not.

This article has been analyzed in 14 parts, and now the central idea of each part is summarized as follows:

The central idea of the first part is that God rules everything, Heaven embraces everything, and as long as you know the way of heaven, everything will be fine.

The second part focuses on the Tao view of "rule by non-action" and lists ten types of non-action. At the same time, the profound and mysterious avenue and its significance are further explained.

The third part is about the process of finding the lost pearl. The implication lies in how to obtain the "Tao". You can't find the Tao by relying on knowledge and ingenuity, and only those who have a pure heart and few desires and have almost forgotten themselves can find the Tao.

The fourth part explains that relying on the individual's mind and ignoring the way of heaven cannot govern the world, and at the same time explains the importance of "ruling by inaction".

The fifth part is a dialogue between Yao and the guardians of the frontier. It shows that if we treat everything with an attitude of "doing nothing", disaster will not come, and the body will never suffer.

In the sixth part, Bo Chengzi reprimanded Yu for changing Yao and Shun's practice of ruling by inaction, thus clarifying the ideological concept of ruling by inaction.

Part 7 deals with the Tao's theory of all things generated. Whether it is the generation of all things or the cultivation of morality, it is to do nothing and go with the flow.

The central idea of the eighth part is to expound the dialectical relationship between "doing and not doing". Human beings, in the face of the laws of nature, can only "obey" and cannot "do".

The ninth part uses the example of a sage to rule the world to illustrate the necessity of ruling by inaction.

In the tenth part, the purpose of this parable is to further affirm and promote Zhuangzi's "way of non-action" through the mouths of Zigong and Confucius.

The central content of the eleventh part is to tell the content of "holy rule" and the character of "virtuous man" and "divine man" through the mouth of Chunmang.

The purpose of the twelfth part is still to promote the idea of "rule by inaction". This time, it is a different perspective, that is, whether the governance of the world is when the world is peaceful, or whether the governance begins after the turmoil in the world.

The implication of the thirteenth part is that Zhuangzi laments that the "way of Zhuangzi" has not been truly understood by the world, and has been overwhelmed by worldly ideas, even if he prays to God for guidance, he will not be able to achieve his goal!

Part 14 explains that the criterion for judging gains and losses is not based on one's own subjective will, but on whether the nature of things is preserved or not.

From the analysis of the central content of the above fourteen parts, it can be clearly understood that the "Tao" of Zhuangzi is the law of nature. The movement of the Yuan Qi changed and caused the primitive form of chaos to divide into heaven and earth. Zhuangzi believes that this is the effect of "Tao". From a scientific point of view, this is the law of nature. The laws of nature are invisible and untraceable, yet magically govern all things with irresistible force. This magical power is at once profound, subtle, and irresistible. Man can only obey the laws of nature, and any behavior that violates the laws of nature will eventually be punished by the laws of nature. This is what Zhuangzi said about the idea of "non-action" in the face of "Tao". This article also illustrates from different aspects that no matter how great the "ingenuity", "ingenuity", and ability are of no use in the face of the laws of nature. "Governing by inaction" is also the focus of this article.