The fifth chapter of Zhuangzi's inner chapter, "De Chong Fu", talks about morality, which can be said to be advanced layer by layer. Eight?? One? Chinese???.? 8?1(a)Z?(8). (a) C (a) O (a) M now! Let's break it down.

The first story is about a man named Wang Xiao in the country of Lu, who was tortured and had only one foot. Don't underestimate this man, in the country of Lu, he had as many students as Confucius. "Divide Lu", the two of them "divided" the origin of Lu's country.

Of course! Wang Xiao is a fictional person from Zhuangzi literature, not real.

When reading Zhuangzi's "De Chong Fu", we will realize that the protagonists in this article are all disabled.

Why did Zhuangzi make fun of the disabled?

Not really! He is telling us not to distinguish between the disabled and the able-bodied, but between the human and the observant. Whether they are disabled or able-bodied, they are all human beings, and in front of the Tao and in front of all things, man is one of the species. It is to ask us to look at people from the cognitive level of the Tao, not from the perspective of human categories.

Only by looking at people from the height of the Tao will our vision be far-sighted! so as not to indulge in the "human" world and fail to see the essence of human beings.

And also! In "De Chong Fu", the foiling characters in the examples listed by Zhuangzi are all celebrities. It's either Confucius or Zichan, or Lu Aigong, or Lao Tzu or whoever.

Zhuangzi uses these people as a foil, which can attract the attention of readers more. Especially those who like to find fault and academic spies, and those who like to worship and deify the people they worship, when they see that your article insults the person they worship or a certain celebrity, they will read it carefully, even very angry. Such! can achieve the effect that Zhuangzi wants to express, and he can smoothly convey what he wants to tell the world (original!). Zhuangzi is a title party. Hehe! ）。

In the book "Zhuangzi", there are many examples of this. Some characters are fictitious, some stories are true or false, and the purpose is the same, all to attract the reader's attention and achieve the effect he wants to express.

Back to topic.

Confucius's student Chang Ji saw that Wang Xiao was a disabled person, and he didn't seem to have any real skills. The article introduced that Wang Xiao was a person who "taught without words and did nothing" and did nothing. I was puzzled, so I asked Confucius what the reason was. And then! Confucius explained it to Chang Ji and said! Wang Xiao saw through "life and death".

Zhong Ni said: "Death and life are also great, and they must not be changed; Although the heavens and the earth fall, they will not be left behind. There is no falsehood and no relocation with things, and the transformation of life and things is guarded. ”

This passage of Confucius has been interpreted correctly by countless interpreters. Why? It is that they did not understand the "Tao" in Lao Zhuang's philosophy.

Without understanding the Tao in Lao Zhuang's philosophy, they would not be able to read the Taoist understanding of death and life.

We have translated this passage into the vernacular for ease of understanding.

Confucius replied, "He is a Taoist!" He believed that people and all things come from the Tao and return to the Tao after death. Man and all things are just a concrete thing that has changed, and after returning to the Tao, what will it change into? Let it be!

Death or life is a major event in life, but for him, death or life is only the end of this life and the beginning of another life. I am still me, I am the Tao. Even if the world is turned upside down, he will not be lost or destroyed because of it. I am still me, I am the Tao.

He was a man of enlightenment and understood how things change. So! No matter how life and death change, this thing dies and the other thing lives, and what he will become, he will not care, just be at peace with what happens. Whatever changes become, they only come from changes in the Tao, and he holds on to this: He is the Tao. Everything is changed by the Tao. ”

Scholars throughout the ages have generally translated literally from the literal meaning alone, so! Can't read it clearly. Furthermore! Most scholars themselves have not clearly interpreted the Taoist "view of life and death", nor can they interpret this passage clearly.

To interpret this passage, it is necessary to have a foundation, and without a certain philosophical foundation of Lao Zhuang, it is impossible to read.

In this passage, it expresses a state of Wang Xiao, a state of looking at life from the height of the Tao. It is believed that people are dead but will change into another species, a different thing. Being a human being is dead, but it exists in a different form. And! Forever in change, this thing dies and the other is born, and life is endless.

What a high state is this?

If we look at life from the perspective of a realistic sociologist, we will never reach this realm.

If we had such a state of life and applied it to real life, how open-minded would we be? Do we still bother with people about trivial things? Will you still chase fame and fortune? Will you still chase things outside of you?

In the first story, which is next, Confucius says something quite important. If we understand this sentence, our lives will suddenly become brighter.

Please see the original article:

Chang Ji said: "What do you mean? ”

Zhong Ni said: "From the perspective of those who are different, the liver and gallbladder are more and more also; From the perspective of the same, all things are one. If the husband is so, he does not know what is suitable for his ears and eyes, but he is in the sum of virtue; The thing looks at it and does not see what it loses, and it looks at the loss of its feet as if it were the land. ”

Chang Ji asked, and Confucius answered. And then! Chang Ji asked again, Confucius made an extended interpretation, and then the first story ended.

In the excerpt above, this sentence is crucial: from the perspective of those who are different, the liver and gallbladder are also more; From the perspective of the same, all things are one.

What does this mean?

Translated into the vernacular, it is:

I think I am someone who is different from others, and I am an independent person. Such people see things differently. Therefore! Even though the liver and gallbladder are two adjacent organs in the human body, they believe that the liver is the liver and the gallbladder is the gallbladder. It was obviously two adjacent organs, but as a result, it became as distant as the Chu State and the Yue State.

People who think that they are not just themselves, but also part of a whole, see things differently. In their view, man, like all things, is only a part of heaven and earth. People and all things are like the liver and gall bladder, and the liver and gallbladder are only a part of the human body. And man and all things are only a part of heaven and earth.

If we extend it to reality, we can understand it in this way: if we look at life from the perspective of sociology and the relationship between people and real society, our life realm will be small, and we can only see the things in front of us and be short-sighted.

If we put ourselves, human beings, into the relationship between human beings and the universe, recognize the essence of human beings, recognize the origin of human beings, and know what human beings live for in the end, and what they live for, then! Do we look farther away? What about a higher realm?

This is probably what Zhuangzi wants to talk about "Tao" virtue and "human" virtue, right?

This is probably the intention of Zhuangzi to write "De Chong Fu".

Or! It is said that it is the intention of later generations to aggregate Zhuangzi's articles into the article "De Chong Fu".

What virtues do we have to use to live in the world?

The article tells us: We must use morality to deal with the world, and we can't use human morality to deal with the world and reject morality! Employing morality in the world, our realm will be small, and the gap between morality and morality will be worse in the sea.

(End of chapter)