Nan Guo Ziqi sat leaning on a few cases, leaning his head up to the sky and exhaling slowly, the appearance of being out of his mind really seemed to be out of his body. ”

"Ziqi said, 'The breath that comes out of the earth is called wind. If the wind does not occur, it will be enough, and once it occurs, countless orifices throughout the earth will roar. Haven't you heard the whirring wind alone? The steep and lofty places on the hills, and the countless orifices on the trees around the mountains, some like noses, some like mouths, some like ears, some like square holes inserted into a column with horizontal logs, some like fences encircled, some like the sockets of the rice, some like deep pools, and some like shallow pools. The sound they make is like the sound of rushing water, like the sound of swift arrows, like a loud chirping, like a thin breath, like a loud shout, like a howl, like a deep echo in the valley, like a bird chirping, really like a whining in front of the guide, and in the back is whirring and easy-going. There is a small harmony in the breeze, a big repercussion in the long wind, and the swift storm suddenly stops, and all kinds of tricks are silent. Have you not seen the wind swaying and swaying with the wind?' Zi You said: 'The sound of the earth is the sound of the wind from the holes of ten thousand kinds of holes, and the sound of the human voice is the sound of all kinds of different bamboo pipes. I would venture to ask you again what nature is. Ziqi said, "Although the sounds of nature are all different, it is the one who causes them to occur and stop from their own origins, and who else is the initiator?"

The article "The Theory of Things" points out that the "Theory of Things" contains two meanings: the Theory of Objects and the Theory of Things. Zhuang Zhou believes that all things in the world, including human character and feelings, seem to be very different, but in the final analysis, they are the same, which is "Qi Wu". He also believes that people's various views and viewpoints seem to be very different, but since everything in the world is the same, the speech should also be the same in the final analysis, and there is no so-called right and wrong and difference, which is the "same theory". The combination of "Qi Things" and "Qi Theory" is the main theme of this article.

The "Theory of Things" is roughly divided into seven parts, from the surface to the inside, in simple terms, targeted, and step by step.

For example, in the first part, starting from Ziqi to the realm of selflessness, he vividly describes the different sounds of nature and points out that they all come from themselves.

For example, in the sixth part, the way of Qi and Qi theory is explained through the mouths of allegorical characters, that is, to forget death and life, to forget right and wrong, and to place oneself in the infinite realm of cultivating truth, so as to swim outside the dust, which further explains that things are inseparable and indisputable.

The remainder is the seventh part, which shows through two fables the purpose of "having nothing to rely on" and the union of things and selfs, and the integration of things and selfs.

"Qi Wu" and "Qi Theory" are another important viewpoint of Zhuang Zhou Xiuzhen's classics, and together with "Leisurely Travel", they constitute the main body of Zhuang Zhou's Xiuzhen system.

I continued to read and saw the "Health Master" chapter.

"Health Master" means the essentials of health preservation. Zhuangzi believes that the way of health preservation is to conform to nature, forget emotions, and not be stuck by external objects.

"People's lives are finite, but knowledge is unlimited. To pursue infinite knowledge with a limited life is bound to be devoid of sorrow, and if we continue to pursue knowledge in this way, it is really very dangerous! We will do what the world calls good things without coveting fame, and if we do the world's so-called evil things without facing the humiliation of torture and killing. By following the path of nature and using it as a way to conform to things, you can protect yourself, you can preserve your nature, you can avoid leaving your parents with trouble, and you can enjoy your life for the rest of your life. ”

The first part is the general outline of the whole article, pointing out that the most important thing in health preservation is to achieve "the fate of the master", that is, adhering to the way of the void in things, and conforming to the changes and development of nature.

"The chef slaughtered the cattle for Wen Huijun, and when he broke down the cow body, the place where his hands touched, the place where he leaned on his shoulder, the place where his feet stepped on, and the place where his knees touched it, there was a sound of clattering, and the sound of brushing when he quickly advanced the knife was like a beautiful musical melody, which was in line with the rhythm of the mulberry forest dance and the rhythm of the first song. ...... The chef put down the knife and replied, 'What I like is to feel for the laws of things, which is a step up from ordinary techniques and techniques. When I started to decompose the carcass, I saw nothing that wasn't a whole cow. After a few years, the whole cow was never seen again. Now, I only touch with my mind and do not have to observe with my eyes, and the faculties of my eyes seem to have stopped while the spiritual world continues to run. According to the natural physiological structure of the cow's body, the large gaps between the musculoskeletal bones are struck, and the knife is directed to the large spaces between the bone joints, and the natural structure of the cow's body is dissected; the parts that have never collided with the meridians and the places where the flesh and bone are closely connected, let alone those big bones! Excellent chefs change a knife every year because they are cutting meat with a knife; ordinary chefs change a knife every month because they are cutting bones with a knife. I have been using this knife for nineteen years now, and I have slaughtered thousands of cattle and animals, and the blade is as sharp as if it had just been sharpened from a whetstone. There is a gap between the joints and even the various combinations of the cow, and the blade is almost not thick, so inserting a thin blade between the joints with the gaps and the combination parts is more than enough for the operation and rotation of the blade. So my knife has been in use for nineteen years and the blade is still sharpened like it has just been sharpened from a whetstone. Nevertheless, whenever I encountered a place where tendons and bone joints coalesced and intertwined, I saw that it was difficult to go under the knife, so I was extremely cautious and did not dare to be careless, my eyes were focused, my movements were slow, and the knife was very slight. The cow's body was all broken down, like a pile of dirt piled on the ground. So I stood there with my knife in my hand, looking around for it, and being so determined that I wiped it and put it away. Wen Huijun said: "Wonderful, I listened to the chef's words and got the truth of health preservation from it." ’”

In the second part, the metaphor of people's health preservation is used to explain that the cultivation of truth, life, and life must be "because of its certainty" and "according to the principles of heaven", and it is necessary to take the void in it to be "comfortable".

In fact, after repeated practice, the metaphor of "Ku Ding Solving the Cow" has mastered the objective laws of things, and he is handy, easy to use, and easy to use.

The remainder is the third part, which further explains the attitude of obeying the mandate of heaven, conforming to nature, and "dealing with things at peace".

The center of Zhuang Zhou's cultivation is to be free and free without relying on anything, and to oppose artificiality and going with the flow.

After reading "The Master of Health", seek defeat and continue to read the "De Chong Fu" chapter.

The core of the chapter is to discuss how the spiritual world of man should reflect the original concept and the concept of oneness of all things in the universe.

The "virtue" that Zhuang Zhou refers to here is not morality or virtue as people usually understand, but refers to a state of mind.

He believes that all things in the universe originate from the "Tao", and that although everything is very different, in the final analysis, it is all one. The so-called "forgetfulness" means that there is no favor, no humiliation, no good or low, no likes and dislikes, and no right or wrong.

This kind of mental state of "forgetting form" and "forgetting feelings" is the "virtue" of Zhuang Zhou's pen.