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Volume 3: With a blow of destiny, the king appears Chapter 41: Xiaoyao Man¡¯s Xiaoyao Notes

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    ¡®The perfect man has no self¡¯, ¡®the god has no merit¡¯, ¡®the saint has no name¡¯.

    ??Happiness©¤Experiencing the transcendent spirit of life from real life, understanding the vagaries of reality, and being freed from life and death.

    Most people are still limited to big dreams without realizing it, so people need to wake up.  The first skill is not to wait.  To be is to be dependent on, to be attached to, and to be prepared for. In contrast to be to be, to be without being to be dependent on, to be attached to, and to be prepared for is to be unreliable.

    Being dependent and attached will blind your mind and prevent you from seeing the truth of things.  It is necessary to get rid of all attachments in order to clarify the mind and see the truth of things.

    To achieve freedom, you need to let go of everything, dissolve your dependent heart, and transform it into a state of no dependence.

    Life should not have desires, but should conform to nature, transcend differences in physical size, not be tempted by material desires, break away from waiting, enter non-waiting, realize the existence of Tao, and achieve freedom.

    "Happiness is not a matter of physical phenomena, but a matter of spiritual level.  You must be able to forget all fame and fortune, forget yourself, and get rid of all thoughts of distinction, no small, no big, no death, no life.

    In this way, your life will be full and complete, free from all fetters, and enter a place of unfettered peace and happiness.

    Ruan Ji once was playing chess with someone, and the news of his mother's death came home. He forced himself to calm down and continued playing chess. After returning home, he drank hard, cried and vomited blood.

    He wanted to learn from Zhuangzi¡¯s philosophy on the death of his wife, but he still could not learn from Zhuangzi¡¯s ideas. He could not truly see through life and death, and had to force himself to be calm.  This is just suppressing one's emotions and imitating carefreeness, but it is not true carefreeness.

    Freedom is a kind of absolute freedom in the mind, not an external appearance.  When the human body detects the rhythm of all things and becomes one with all things, it can swim with the Tao and achieve freedom.

    Feeling harmonious and comfortable inside.  That is true carefreeness, forcing yourself to be calm is just superficial.

    The word "xiaoyao" has many explanations for the "xiaoyao" attitude towards life. Gu Tongbai said: "Xiaoyao" means sales; "yaoyao" means far away.  Xiao means that the orientation of life is to go on the road of elimination, which is based on the limitations of human beings.  We have to eliminate it, eliminate all the futility and unreasonable foresight.

    Wang Chuanshan said that eliminating means moving toward elimination, and staying away means leading away.  And Zhi Daolin said: Things are things and things are not things, so I am free and unobtrusive.  Mysterious feelings are not fast but fast, so they are far away and do nothing.

    Supplementary note to Chu Ci: Xiaoyao means soaring.  Looking at the sheep, they are still wandering.  Therefore, in terms of the meaning of the word, Xiaoyao originally means wandering and soaring.

    The freedom to wander is the freedom to act, the freedom to soar is the freedom to fly, and freedom is the freedom to move.

    Master Hanshan explains that freedom means vast contentment and vast freedom.  It elevates carefreeness to the level of spiritual freedom.

    Zhuangzi once said that Zhuang language cannot be used in the world, so he used fallacious words, absurd words, and meaningless words to illustrate his ideas.

    There are many fables, so-called fables, in Zhuangzi¡¯s chapters.  To express one's meaning is to express one's meaning here, and to express one's own meaning through fictitious people, things, and things, that is, to talk about it externally.

    Because the biological father is not a matchmaker for his son.  If you state how good your ideal is, others will certainly not believe it.  Because that is Lao Wang selling melons and boasting about himself.

    So you have to use a third party to explain yourself.  The so-called tautology, Lu Fuming and Zhuangzi's pronunciation and meaning said: words that are valued by others.

    As the saying goes, people speak lightly. Of course, people without status will not believe what they say, so they have to borrow the words of saints, sages and ancestors to speak for themselves.

    Fables express one¡¯s own meaning through fictitious people, things, and objects. Therefore, different people will have different guesses about the same fable.

    Another problem arises when interpreting Zhuangzi as a fable, namely the differences in the nature of things and human nature.  Zhuangzi uses things to embody people. However, the nature of things has limitations and cannot be transcended, while human nature can be continuously developed upwards.

    Therefore, it is very important to grasp the meaning of Zhuangzi from Zhuangzi's fables, rather than interpreting them literally.

    There is a fish in the North Ming Dynasty, and its name is Kun.  The Kun is so big that I don't know how many thousands of miles it is.  It turned into a bird, and its name was Peng.  I don't know how many thousands of miles the Peng has on its back; when it flies in anger, its wings are like clouds hanging down from the sky.

    Zhuangzi proposed the huge Kunpeng as the representative of the great; then he proposed the xiao, xuejiu, and xuejiu to contrast with it.  Generally speaking, there are two opinions on the bigness of Kunpeng and the smallness of Xiaojiu. One is that the small is not as big as the big, and the other is that the size is adaptive.

    Those who advocated self-adaptation of large and small can be represented by Xiang and Guo, while metaphysicians in the Wei and Jin Dynasties carried forward this idea.  Heaven and earth are the general name of all things.  Heaven and earth are based on all things, and all things must be righteous with nature.

    "Natural" means "natural" without doing anything.  Therefore, the power of a big roc is high, the ability of a repelling eagle is low, the ability of a tree is long, and the ability of a mushroom is short. All of these are what nature can do, and cannot be done by others. They can do it without doing it, so they are right.also.

    "The true identity of Peng Kun is unknown to me.  The great righteousness of Zhuangzi lies in being free and nomadic, enjoying contentment by doing nothing.  Therefore, the extreme and the large are determined by the clarity of nature.

    "Things have their own nature, and each nature has its extremes. We all know it as we know it in our youth, but how can we not reach it?"  If you are content with your nature, even if you are a big roc, you will not be more noble than a small bird. A small bird will not envy the Tianchi, but you will have more glory! Therefore, although the small and big are different, they are free and happy.

    "Although small and large are different, in the place of self-satisfaction, things are left to their own nature, and things are said to be capable of doing so, and each has its own share, and is free and easy.  How can we allow victory or defeat to come between us?

    From the above quotation, it can be seen that the nature in Xiang and Guo's eyes is limited to physical phenomena, focusing on energy.  The roc can fly high, but the roc cannot fly high. This is a physical phenomenon and a limitation of energy.

    Therefore, it is natural that the bird does not want to fly to Tianchi.  Xiang and Guo believe that although Dapeng and Xiaojiu are different in size, if they are both satisfied with their nature, they are both free and happy.

    ??In this way, short people are content with being short, and ugly people do not regard being ugly as evil. This can be regarded as a kind of freedom.  Since shortness and ugliness are limitations of the body and cannot be modified by human power, there is nothing wrong with being able to adapt to oneself.

    But, this is not Xiaoyao¡¯s true meaning.  If those with shallow wisdom settle for shallow wisdom, and those with shallow virtue settle for shallow virtue, because wisdom and virtue are not limited by physical form, but can be transformed by human power, but they are complacent and self-regarding and do not make progress, this is a negative and decadent thought.  , is not a happy state.

    Bacteria don¡¯t know the end of a day, and aunts don¡¯t know the end of a year. This is because their life cycles are too short and limited by their physical properties.

    Every life has its own pattern and paradigm, so of course his knowledge and understanding are different.

    Zhuangzi did not forcefully eliminate the differences.  What Zhuangzi wants to explain is not the size and length of bodies in the external objective world, but to use this metaphor to illustrate the differences in the image world and the value judgments between different life processes.

    Physical nature has its limitations, but human nature is different and can be developed upward.  Therefore, Zhuangzi saw that people at that time were content with the status quo, short-sighted and short-sighted, and had no idea that there was a higher goal to pursue.

    So, he proposed a bird that was too big to imagine, allowing people to hear things they had never heard of, forcing people to think about things they had never thought about before, and no longer limited to the temporary things in the present.

    Zhuangzi proposed the penniao to tell people that there is a higher and further goal to pursue, and they cannot be complacent with the current situation.  This is a kind of elaboration of Zhuangzi's writing. It does not mean that Zhuangzi really thinks that small is not as good as big.  Zhuangzi has reached the state of freedom and is one with all things. How can there be distinction between big and small?

    By being a Peng, you can escape from the scope of the sea and let it wander up and down in all directions.  From small to big, it is just the growth of life; from big to big, it is the improvement of realm.  Although Kun was big, he was not complacent. He turned into a peng and flew towards another higher goal, Nanming.

    Zhuangzi uses things to contain people, but things have physical properties and are subject to limitations.  And what about people?  People have physical nature and human nature.  If people do not pursue progress, they will go in the direction of things and be limited to the nature of things.  However, if people can develop their human nature, they can realize the Tao and become one with all things.

    Like Kun turning into a peng, he ascended to a higher level.  The reason why a saint becomes a saint is also through the process of life transformation - from self-denial to etiquette, to love of benevolence and righteousness, to forgetfulness of benevolence and righteousness, and to open up the great road, through daily renewal and improvement, to improve the inner cultivation.  .

    Through the transformation of Kunpeng, Zhuangzi shows how things change from actions to emotions, and then to changes in circumstances.  It also implies that people should pursue a higher realm to enhance the level of life.

    In short, Zhuangzi¡¯s concept of freedom is to escape from worldly names and appearances, not to be confused by external appearances, to enter the body of real existence, and to be one with all things.  And by letting go of life and death and not being tied down by life, you can reach a state of no waiting and feel at ease.
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