one
The word "free and unfettered" has appeared 36 times in Zhuangzi, such as "free and unfettered under the pillow" (①) and "free and unfettered by doing nothing" (②) and "great master"), "free and unfettered with traveling", "free and unfettered by doing nothing" and "free and unfettered by doing nothing". There are many explanations about "carefree travel", but the basic meaning is carefree, carefree and carefree. The word "free and unfettered" was not originated by Zhuangzi. In The Book of Songs Zheng Feng, "Two spears are more important than Joe, and the river is near." In addition, the word "carefree" has been mentioned in Songs of the South, Lisao and Book of Rites. These so-called "carefree" all mean smug, mostly related to physical disappointment. However, the "carefree travel" in Zhuangzi is not limited to the carefree and swaying of the body, but mainly refers to the carefree mentality. For example, "There are big trees today, and it's no use. Why don't you plant them in a land with nothing, in a vast wilderness, you can't do anything about it, you can sleep under it. " ("Happy Travel") "Wandering outside the dirt, leisure is the cause of inaction." (Master) Talking about freedom with a pure mentality is the unique feature of Zhuangzi's use of freedom. Zhuangzi's freedom now has the meaning of spiritual freedom. "You" and "Xiaoyao" have the same meaning, but they are used more frequently. For example, "if your parents are here, you must travel well if you don't travel far." [③] "The Lord swims with him" [④] "If my king doesn't swim, I will rest with him." [5] "If the husband is thorough and meticulous all day, it is not enough to hurt Yan's joy." [6] These "tours" refer to making friends and traveling. The closest thing to Zhuangzi's "tour" is Confucius' "tour". For example, "ambition is in Tao, virtue is in virtue, benevolence is in benevolence, and wandering in art" [7] This is Confucius' ideal personality road, and "wandering" refers to a free life experience and aesthetic realm. As the Book of Rites explains, "If you are not interested in art, you are not interested in learning. Therefore, gentlemen also learn, hide, practice, rest and travel. " Hiding means embracing it; Repair, learn also; Rest, rest for rest; Swimming means having nothing to do in your spare time. From the point of view of gentleman's cultivation, hiding, cultivating, resting and acting are the necessary steps and the four links of aesthetic life. Among them, "travel" shows a state of high freedom and happiness. However, Zhuangzi's "tour" has more significance than Confucius, and is endowed with philosophical and aesthetic significance.
two
There are countless explanations for Xiaoyao by predecessors and present people; There are two representative views here:
Guo Xiang's explanation: "Although the husband is small and big, he is placed in a complacent field, and things are as they are, and things can be said;" Each has his own points, and one is at ease. How can you win or lose in the meantime? " [⑧]
Pu Jiangqing's explanation: "To be a great teacher and to be humble to be small, this kind of thinking is the correct solution of Xiaoyao." [9] In addition, some people think that the theme of Happy Travel is to show the absolute freedom of idealism. At one time, this view was very popular.
Since the Han Dynasty, there have been many annotated editions of Zhuangzi. According to the first and second editions of Zhuangzi Integration compiled by Mr. Yan Lingfeng, there are about 13 1 species of notes handed down at present. This does not include lost, omitted and emerging new notes. From the annotation books collected by Mr. Ling Feng, it can be seen that the understanding of Zhuangzi's "Happy Travel" by later generations is complicated and can be roughly classified into three categories. There is a view that "carefree" is explained by "fit". Guo Xiang, a native of A Jin, is the representative of this view.
The era when Guo Xiang lived was full of metaphysics, and all the literati liked Lao Zi and Zhuang Zi, but the interpretation of the meaning of Zhuangzi's carefree travel was not consistent. Guo Xiang can't avoid this problem. He said:
Although the husband is small and big, if he is placed in a place full of ambition, things will be left to their own devices, and things will be called their own, and they will be happy. How can they win or lose? [⑩]
"Happy Travel" shows a kind of life realm that Zhuangzi yearns for. From the internal context of this article, Zhuangzi, with the help of a set of fables, pushed forward layer by layer and repeatedly denied it, and finally derived a realm of life integrated with the universe. He said: "if a husband resists the change of six qi with the meaning of heaven and earth, it will be evil to those who swim endlessly!" " Therefore, people have no self, God is incompetent, and saints are nameless. "[1 1] According to Zhuangzi, this realm of life is quite different from the life in the world. Guo Xiang explains Zhuangzi's "carefree". On the one hand, he pointed out that "equality" and "inequality" in Happy Travel represent two different realms of life; On the other hand, he believes that there is no essential difference between these two different realms of life, such as from the perspective of "suitability". Guo Xiang's understanding of Zhuangzi's "free and unfettered" is not completely in line with Zhuangzi's original intention.
Guo Xiang's misunderstanding of Zhuangzi's "carefree travel" is closely related to his transformation of Zhuangzi's thought. In Zhuangzi's thought, everything comes down to "nothing", and the core of Guo Xiang's thought is "independence". The so-called "independence", Guo Xiang said: "The creator of the husband, what is it?" Nothing? So what can Hu create? what's up This is not enough. Therefore, it is possible to create ears only after knowing many shapes of self-things. Therefore, although there are things related to the domain, there are no people who are not isolated from the occult. So the creator has no owner, things are made separately, things are made separately, and there is no need to wait for anything. The world is right, too [12] He thinks that "nothing" means that there is no existence and no living thing. So "nothing" has no ontological status. Existence is a tangible thing, which cannot dominate everything, nor is it an ontology. Guo Xiang denied "nothing" and "being" in order to show that there is no domination over everything and there is no inevitable causal connection between tangible things. Therefore, Guo Xiang attributed the existence of all things to "individualization", which changed Zhuangzi's thought.
"Everything is separated" is the essence of Guo Xiang's "independence" thought. It is manifested in the following aspects: First, it is "autogenous". Guo Xiang said, "I was born with ears, not me." I can't be a creature, and things can't give birth to me, so I am natural. If you are natural, it is natural. "[13] This means that there is no sequential relationship between the appearance of various tangible things. If there is a sequential relationship, logically there will be an ultimate master. Guo Xiang advocated the "self-generation" of "things" and cut off the causal relationship between things in time; Second, "self". He said: "Everything is in your own ears, not in your own way, so let them go. "[14] judging from the existing state, it is not caused by external factors, but by internal factors. Guo Xiang explained that the existence of this thing has nothing to do with the existence of other things; Still the same sentence "because". Guo Xiang said: "The merits of husband and wife are the most unique. "[15]" Causality "does not mean causality, but refers to the connection of everything. Guo Xiang said: "The world belongs to each other, and everyone wants to do their own thing, so does the opposite of things. "However, we are lips and teeth. People with lips and teeth have never met, but the dead have cold teeth. Therefore, his own behavior will benefit me a lot. On the contrary, you can't live without each other. " [16] If everything is "spontaneous" and "self-sufficient", then there seems to be no connection between them. But from the perspective of everything as a whole, tangible things have completely realized themselves, which is only the premise of mutual existence. In a word, Guo Xiang thinks that he is the foundation of tangible things and emphasizes the individual value of all things.
Since Guo Xiang affirmed that everything is "unique", "spontaneous" and "self-sufficient", he also has the ideological tendency that any existence is reasonable. Therefore, it determines Guo Xiang's view on "gender division". "Sex" involves the definition of the nature of people and everything. On this core issue, Guo Xiang and Zhuangzi also have differences. Zhuangzi believes that the essence of human beings and everything is natural. All man-made things, including Confucian "benevolence and righteousness", violate the essence of man and everything, and are a kind of harm to the "truth" of nature. Guo Xiang believes that "sex", as a definition of the essence of all things, has both natural factors and human factors. He said, "People are born, but don't lead cows and ride horses?" Riding a horse with a cow, but not wearing it Those who are willing to wear cattle and horses are doomed to life. If it is fate, it is fate. "Guo Xiang believes that the nature of cattle and horses is human-driven. Although it is man-made, it is also inevitable in the nature of cattle and horses, and it is only the performance of human beings. In fact, "man-made" is contained in the nature of all things, and "man-made" is not recognized as external. Therefore, Guo Xiang believes that "benevolence and righteousness" advocated by Confucian ethics is also human nature. He said, "If a man is righteous, he is a man." At the same time, judging from Guo Xiang's "individualization" thought, the existence of things is probable. But when the theory of "independence" becomes a reality, it is a necessity. Guo Xiang said: "Nature has its share, which cannot be evaded or added. "[17] The existence of things embodies the principles of nature. In reality, "gender division", as a regulation, is immutable. Therefore, when Guo Xiang explained Zhuangzi's "freedom" with the idea of "gender distinction", he advocated that everyone should have his place, which greatly changed Zhuangzi's "freedom" thought.
Starting from Zhuangzi Thought, in order to achieve the "carefree" life realm, there must be a process of getting rid of secular distractions. Zhuangzi's realm of life is whether there is me or not, which needs to be achieved through inner spiritual transcendence such as "heart fasting" and "sitting and forgetting". This realm exists only in the spiritual world, not in reality. The supreme person, the man of god and the saint who have reached this state are all beyond the secular world. Guo Xiang explained Zhuangzi's "freedom" by "gender difference", but he dispelled the transcendental dimension in Zhuangzi's thought. He turned Zhuangzi's transcendence of secular thoughts into recognition. Guo Xiang believes that if you are comfortable with your life, you can be "happy" if you are not tired of what you encounter. He said: "Life is not self-contained, so it is useless." Those who are satisfied with life are unhappy. [18] This is not only "want", but also "freedom". Even "waiting for nothing" is not another realm. There is no essential difference between it and "becoming", and both are adaptive life realms. It's just that people who have reached this level, the most virtuous ones, like me, have no intention to respond to things. "Want" can not only get what it wants, but also be appropriate and let nature take its course. This is actually influenced by Laozi's thought of natural inaction, which is not consistent with the realm of life described by Zhuangzi.
three
The process of "carefree travel" is the process of "being a Taoist", "being a Taoist" and "being a disciple of heaven"; The realm of "carefree travel" is the realm of spiritual freedom and liberation. Specifically, "Changyou" has the following characteristics:
First of all, "Changyou" is a spiritual journey. Spiritual journey is to focus on a certain situation. In Zhuangzi, "swim" and "mind" are often used together, such as "I swim at the beginning of things" (Tian Zifang), "swim between hard and white and different" (piece of wood) and "I have to take things and swim, and I have to raise them." ("Human World") "If a husband is natural, I don't know what is in line with his eyes and ears, but the heart is the sum of morality." (De Chong Fu) All these fully show that Zhuangzi's "swimming" is a kind of spiritual wandering, that is, Zhuangzi's "swimming heart", which can swim both inside and outside the skeleton; It can not only internalize the external material world into the depths of the soul, but also externalize the internal spiritual world into a secular society, and the whole world becomes a happy environment in which the spirit can roam freely. "Being" is the combination of "mind" and "Tao" and the blending of subject and object. "Mind wandering" embodies people's deep psychological and subconscious activities in real life and is the highest embodiment of spiritual freedom.
Secondly, "Happy Journey" is an ethereal journey. Because "carefree travel" is a roaming of the mind and an internal spiritual activity of the individual, it is decided that "carefree travel" is an ethereal journey, not a realistic journey. From the book Zhuangzi, we can see that all the places we have been are illusory and mysterious. Such as "Wandering in the Empty Space" ("God's Will"), Wandering in the Infinite Field ("Future"), Wandering in the Place where Everything Always Exists ("Sheng Da"), and Wandering above the Creator ("The World"). The Kingdom of Jiande mentioned in Mountain Tree and the World of Virtue mentioned in Horseshoe do not exist in the real society. Academically speaking, it can only be regarded as a theoretical conception and an ideal society artificially conceived. There are also many theorists and practitioners in the west who have conceived the same ideal society. As for "Supreme Man", "God Man" and "Real Man", they are far away from human society and cannot really exist. "Using the mountain of Gu She, there are people living in harmony. If the skin is like ice and snow, if you are a virgin, you will not eat grains and suck the wind and drink dew. Ride the dragon in the clouds and travel overseas. " (Xiaoyao Tour) "Xiaoyao Tour" is a spiritual journey and a process of turning nothingness into nothingness, which determines that "wandering" cannot be separated from imagination. Therefore, the "swimming" characterized by imagination naturally leads to a dreamland and an ideal palace.
Then, "Changyou" is a natural journey. Zhuangzi's way is the way of nature, which determines that "carefree travel" as "body way" and "smell way" must be a natural tour. Neither Lao Zi nor Zhuangzi ever said the word "freedom", but they mentioned "nature" many times. Their "nature" contains the meaning of freedom. For example, "when I succeed, people say,' I was born.' [19] Zhuangzi used "nature" as the contrast of "man-made", such as "following things naturally without personal considerations" (Emperor), "doing things naturally" (cultivating prosperity) and "doing nothing naturally" (Tian Zifang). The realm of nature is the realm of inaction, and inaction is "letting nature take its course", that is, the nihility realm of "carefree travel".
To sum up, we should not give general and arbitrary affirmation or negation to the complex thoughts and functions in the history of happy travel. The scientific attitude should be concrete analysis, and it should be restored to the long river of history to evaluate.
References:
(1) Guo Xiang (Jin), (Tang) Cheng Shu, Cao Chuji, Huang Zhu. Notes on South China, Zhen Jing M Zhonghua Book Company Press, 1998.
[2] Guo Xiang. Zhuangzi notes on everything [A]. Hua Bookstore Press, 196 1.
(3) Guo Qingfan. Zhuangzi Ji Shi M. Zhonghua Book Company Press, 196 1.
(4) Pu Jiangqing. Pu Jiangqing Literature and History Papers M Tsinghua University Publishing House, 190 1.
5] Sima Qian? 6? 1 history? 6? 1 Biography of Zhuangzi and Shen Han m Zhonghua Book Company Press, 1982.
[6] Sun waits. History of China Political Thought M Higher Education Press, 1999.
Wang Xianqian once. Hundred schools of thought's integration? 6? 1 Xunzi? 6? 1 Wang Ba yuelu publishing house, 1996. Be Wang Fuzhi. Zhuangzi Xie [M]. Zhonghua Book Company Press, 1964.
Zhu et al. Notes on Four Books, M Zhonghua Book Company Press, 1983.
[1] Guo Qingfan. Zhuangzi Ji Shi M. Zhonghua Book Company Press, 196 1.
[2] Guo Qingfan. Zhuangzi Ji Shi M. Zhonghua Book Company Press, 196 1.
[3] Zhu Zhu. Notes on the Analects of Confucius: M Zhonghua Book Company Press, 1983.
[4] Zhu Zhu. Notes on the Four Books of Mencius and Li Lou, M Zhonghua Book Company Press, 1983.
[5] Zhu. Notes on the chapters and sentences of Mencius Liang Si Shu. M. Zhonghua Book Company Press, 1983.
[6] The author is Wang Xianqian. Xunzi, Scholars, Wang Ba M. Yuelu Bookstore Press, 1996.
[7] Zhu Zhu. Notes on the Analects of Confucius M Zhonghua Book Company Press, 1983.
[8] Guo Xiang' Zhuangzi Note'
【 Pet-name ruby 】 See "Have a nice trip" in Pujiang Qing Wen Lu.
[Attending] Guo Qingfan. Collected Works of Zhuangzi M: Zhonghua Book Company, 196 1.
[1 1] Guo Qingfan. Collected Works of Zhuangzi M: Zhonghua Book Company, 196 1.
[12] Guo Qingfan. Collected Works of Zhuangzi M: Zhonghua Book Company, 196 1.
[13] Guo Qingfan. Collected Works of Zhuangzi M: Zhonghua Book Company, 196 1.
[14] Guo Qingfan. Collected Works of Zhuangzi M: Zhonghua Book Company, 196 1.
[15] Guo Qingfan. Collected Works of Zhuangzi M: Zhonghua Book Company, 196 1.
[16] Guo Qingfan. Collected Works of Zhuangzi M: Zhonghua Book Company, 196 1.
[17] Guo Qingfan. Collected Works of Zhuangzi M: Zhonghua Book Company, 196 1.
[18] Guo Qingfan. Collected Works of Zhuangzi M: Zhonghua Book Company, 196 1.
[19] Sima Qian's Biography of Historical Records and Zhuang Zi, Shen Han M. Zhonghua Book Company Press.