Traditional incense-making techniques are intangible cultural heritage items
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Pictured here is the retired teacher
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The third article is "Health Lord". The opening chapter of "Health Lord" says: "My life also has an end, and knowledge has no end." With no end, there is no end, and it is gone. Those who have known are gone. There is no near name for good, and no near punishment for evil. The Governor thinks that he can save himself, he can live a full life, he can raise relatives, and he can spend his years. "Next, I will write that Ku Ding will solve the cattle for Wen Huijun." The story of "Cu Ding Xie Niu" is very famous. So what is the purpose of "Health Lord"? Most people regard health care as a body, that is, to raise this flesh to a long life, to raise it so that it will not get sick, to raise it to a red light, as if this is the extreme of health. But Zhuangzi saw this as both the most basic level and at the same time the level where the tragedy was. Why? Because he lost his life because of his health, he raised the body of the body, and what he lost was the life of life. Zhuangzi in "Da Sheng", "Zhi Le", "Autumn Water" and other articles specifically talk about the life realm of health. True life is life, but any life must be tangible, you have no body, how can you exist in this life? But on the other hand, many of us just take the body as life, Zhuangzi has a saying called "the walking dead", that is, only the body has no life, the loss of spiritual freedom, the loss of spiritual happiness, the loss of spiritual value, most of our contemporary health, health, fitness, not a place, not a theory, and not a generation, when they lose the most, it is "walking dead", which is the first to be reminded in "Health Lord".
In fact, in the "Health Lord" Zhuangzi said that life, the first is still the flesh as the carrier, the highest state of physical health is natural health and soundness, do not artificially force. There are many cripples, blind people, and people who lack teeth, fingers, and fingers, but it is precisely these people who have a high level, perfect wisdom, and a high spirit, and Zhuangzi uses this to satirize those who only know how to protect the flesh and do not know how to protect the soul, which is also specially proposed by the "Health Lord".
When "Health Lord" talks about the highest state of health care, it talks about "Cu Ding Xie Niu". Cu Ding is a cook who slaughters dry, and when Cu Ding uses a knife to relieve Wen Huijun's cattle, the cooperation between hands and footsteps and waist and the relationship between the cow has reached the point of exquisiteness, and the voice is not in the middle, in line with the "Dance of Sanglin". After disarming the cattle, Ku Ding "stood with a knife, looked around for it, and hesitated for it." Wen Huijun was very surprised. Wen Huijun is the King of Liang Hui, he asked Li Ding how to do so well, Cu Ding said that my knife has been used for nineteen years, has been solved thousands of cattle, but the blade is as new, there is no lack of it, the general Cu Ding a month to change a knife, a better year to change a knife, but my old knife is still at ease. This is where the allusion of "being at ease" comes from. Ku Ding said that he dissolved the cattle "with god encounters and not by sight, and the officials know and stop and the gods want to act, according to heavenly reason, criticize the great and guide the great cattle, because of course." That is to say, he cut the knife along the gap between the bones and bones of the cow, so that "there is no thickness in the middle", so the knife is not damaged. Liang Huiwang was very surprised after hearing this, saying that health care should also be like this, in line with the law, not in opposition to the environment. In Buddhist parlance this is "following cause and effect", and in Taoist parlance it is "according to heavenly reason, because it is certain."
Looking at the thirty-three articles of Zhuangzi, the connotation of wisdom is that the body of the Tao is revealed, the Tao body, the Dao elephant, and the Dao use, then it is necessary to return to the Dao body, which is what the entire human civilization and life practice will eventually achieve, that is, the use of the Tao to return to the image of the Tao, and then return to the body of the Tao. In other words, the wisdom connotation of Zhuangzi is to embody the existence and transportation of the Dao Dao through transcendence and accessibility, while Lao Tzu's Tao Te Ching is embodied in retreat and suppleness. Lao Zhuang is also two monuments of Taoism, and its Taoist style has formed a flow through the ages, flowing out of our Chinese philosophy, aesthetics, literature and art. So what is the wisdom connotation of Taoist transcendence and mastery embodied? Judging from the basic spirit of the seven inner, fifteen outer and eleven miscellaneous articles of Zhuangzi, it is mainly embodied through the "three abandonments". (To be continued)
Mr. Tu Jicheng's biography
Tu Jicheng: Born on September 9, 1953. Read less ancient texts, and the teacher inherits only one vein. Learn the world with Han Wenqi. Pingsheng established himself according to the industrial culture, and Wen Si was widely involved in the five studies of Confucianism, Buddhism, Taoism, and Philosophy. In 1997, he took the lead in distributing the Wall Calendar of Chinese Studies in China for 19 years, and has been teaching traditional Chinese academic topics in public welfare in Sichuan and abroad for nearly 30 years. The manuscript is nearly six million words.
He was the co-editor of the "Han WenQi Cultural Thought Manuscript" with Mr. Xu Guangqing, and his cultural views include "Zhenghui" and "Symbiotic Hui". Over the years, he has given academic lectures on Chinese studies in and around Sichuan and abroad, and has been well received by the audience.
Incense | Oriental scent aesthetics
In the aroma, awaken the dusty awareness of the bottom of the heart.