The advent of the book "Lao Tzu" marked the formation of the Taoist school, and Lao Tzu naturally became the founding father of Taoism. Like "Confucianism is divided into eight" and "Mo Li is three", the Taoist school also diverged in the era of "Taoism will split the world", forming different factions. According to Ban Gu's "Book of Han and Yiwen Zhi", there are 37 Daoist books with a total of 993 articles, and after "Lao Tzu" alone, there are 12 works such as "Wenzi", "Juanzi", "Guan Yinzi", "Zhuangzi", "Liezi", "Tianzi", "Lao Laizi", "Guanzi", "Four Classics of the Yellow Emperor" (also known as "Huang Lao Shu Shu", that is, the "Jingfa", "Title", "Sixteen Classics", and "Daoyuan" excavated in 1973 at the Mawangdui Han Tomb in Changsha, "HuangDi Ming", "Yellow Emperor Junchen", "Miscellaneous Yellow Emperor" and other 12 works, It can be seen that the number of Taoist schools in the pre-Qin period was large and huge, but Yuzi Laozi was self-concealed and had no name, so he did not openly recruit disciples to teach and teach learning like Confucius, nor did he use association groups to spread his own doctrines like Mozi, so that posterity could not examine the spread of Taoist doctrine and the differentiation of Daoist schools after the formation of Laozi's ideological system.
Here, we mainly rely on the "Zhuangzi", "Lü Shi Chunqiu", "Huainanzi" contained in the general discussion of the differentiation of the Taoist school. We believe that after Lao Tzu, there were roughly four major schools of Taoist doctrine: the Guanlie school; The second is the Yang Zhu faction; The third is the Zhuang Zhou Faction; The fourth is the Minoru faction. Today I will discuss the Guanlie school.
The so-called GuanLie faction refers to the Guan Yin and Lie Yukou factions. The academic characteristics of this school are "to eliminate etiquette and abandon benevolence and righteousness" and "to be alone and pure" (Hanshu Yiwenzhi). Before discussing their ideas, we should first mention the character of Gengsangchu.
Gengsangchu, surnamed Gengsangchu, the date of birth and death and place of origin are unknown due to the lack of records in history. According to the Zhuangzi Gengsangchu, Gengsangchu is the "Battle of Lao", which means disciple, so it seems that Gengsangchu should be an old student. Gengsangchu, like Lao Tzu, violently attacked the society of the time and opposed the Confucian politics of benevolence and righteousness, saying: "The root of great chaos will be born between Yao Shun, and its end will exist after a thousand generations." After a thousand lifetimes, there will be people who cannibalize with others. In politics, he advocated "ruling by doing nothing" and personally practiced it, and Zhuangzi said that he practiced the politics of inaction in "fear of fortresses", with remarkable results, "living for three years, fearing the big land", winning a piece of praise.
Zhuangzi greatly admired Gengsangchu, believing that he had "mastered the way of the old man" and deeply understood the essence of old learning. The Liezi Zhongni also says that Gengsangchu "has the way of enlightenment, and can see and hear with his ears" (in Liezi Zhongni, Gengsangchu is a kangcangzi). In the Tang Dynasty, Cheng Xuanying more clearly pointed out in the "Zhuangzi Shu" that "Laojun Dasheng has a large number of disciples, and among the disciples, Gengsangchu is the most victorious." It can be seen that Gengsangchu plays an important role and status in the process of the spread and development of old learning. However, no writings of Gengsangchu have survived, and the two-volume "Kang Cangzi" that is circulating today was forged by Wang Shangyuan, a virgin of Xiangyang at the end of the Tang Dynasty, so the ideological overview of Gengsangchu can only be left alone.
Guan Yin is not a personal name, but an official name, but who Guan Yin was, there is no record in history, his name has been hidden, and later generations will use the official title. His biography is unknown. According to Sima Qian's "Chronicle of LaoZhuang Shen Han Lie", Guan Yin had ordered LaoZi to "see the decline of Zhou" for Hangu Pass (in present-day Lingbao County, Henan), and when he left Zhou Xi to go to Hangu Pass, Guan Yin was very happy and said to Lao Tzu: "The son will be hidden, and he will write a book for me." Thus Lao Tzu "wrote the first and second chapters of the book, and said more than 5,000 words of morality." Guan Yin, like Lao Tzu, was a recluse; He has written 9 articles of "Guan Yinzi". Later, after his death, the present edition of "Guan Yinzi" was a work of support for the Tang and Song dynasties.
Guan Yin's thought is basically the same as Lao Tzu's, and "Zhuangzi Tianxia" points out that Guan Yin's academic theory is "built on the constant, none, and have, the Lord takes the etheric one, takes the weak and humble as the table, and takes the emptiness and does not destroy all things as the reality." He also pointed out that Guan Yin created his academic theory of "ancient Taoism" and "listening to the wind and pleasing it" for "taking the essence as the essence, taking the material as the coarse, taking the accumulation as the deficiency, and dwelling alone with the gods", and taking Guan Yin's theory as the basis, he advocated the "Tao" as the basis ("building with the constant, none, and having, and the Lord taking the Ether one"), advocating weakness and emptiness, which is basically consistent with Laozi's "Tao" as the basis of the universe and shangrou's admiration, so Zhuangzi juxtaposed him with Lao Tzu and called him "the ancient Bo Da Zhen Zhao".
Not only that, Guan Yin also said: "Its movement is like water, its stillness is like a mirror, its should be like a sound, it is like death, and it is as silent as a clear", advocating that when people know things, they should keep their minds in a state of silence, do not mix with any personal subjective prejudices, and truthfully and objectively reflect the true face of all things, just like the reflection of things by the mirror clear water. "Lü Shi Chunqiu Fuji" Yun "Guan Yin Guiqing" is aimed at the above point of view.
Liezi, also known as Lieyu Kou ,Zheng Ren (present-day Xinzheng, Henan). The Book of Han contains 8 articles of the Liezi, which are written by Lieyu Kou, and people did not say anything about this record before the Tang Dynasty, but after the Tang Dynasty Xuanzong Tianbao's first year (742 AD), the Liezi was enshrined as the "Chong Fei Zhi De Zhen Jing" and became the "Four True Scriptures" of Taoism, people doubted the authenticity of this work. Liu Zongyuan, one of the "Eight Great Masters of the Tang and Song Dynasties", took the lead in attacking, followed by Gao Xiangsun of the Song Dynasty, and later, the examination of the authenticity of the book was incessant in history, and there is still endless litigation and debate.
However, most people think that the current "Liezi" book is a pseudo-book of the Wei and Jin Dynasties, not the old "Liezi" of the pre-Qin Dynasty, as the recent Mr. Ma Sulun said in the "Liezi Pseudo-Book Examination": "The Gai liezi book came out late and died early,...... Since the Wei and Jin dynasties, the disciples of good deeds have gathered the words of guanzi, Yanzi, Analects, Shanhai Jing, Mozi, Zhuangzi, Corpse Ling, Han Fei, Lü Shi Chunqiu, Han Shiwai, Huainan, Shuoyuan, Xinxu, and Xinfa, and wrote eight of them, pretending to be important to the Preface. ”
Although the book "Liezi" is false, Liezi and his people really exist. The Book of Han and Yiwenzhi once noted that "圄寂, first Zhuangzi, Zhuangzi called it", and in the "Zhuangzi" book, a large number of materials on Liezi's life, teacher inheritance, and academic thought are indeed preserved, according to statistics, there are about ten references to Liezi in the "Zhuangzi" book. The "Zhuangzi Rang Wang" records: "Liezi is poor, his appearance is hungry, and his guests speak to Zheng Ziyang." Ziyang was Zheng Xiang in the twenty-fifth year of Zheng Gong (389 BC) and was killed, and in the twenty-seventh year, Ziyang's party killed The Duke (see "History of Zheng Shijia", "Lü Shi chunqiu Shiwei", "Huainan Zi Feng Theory" is slightly different from this).
It can be seen that Liezi and Ziyang are about contemporaries; The "Zhuangzi Dasheng Chapter" records that Liezi once studied at Guan Yin and Huzi, and asked Guan Yin for advice on the reason why people "diving is not suffocated, the fire is not hot, and walking above all things is not chestnut."Guan Yin replied: "It is the shouya of pure qi, not the one who knows how to be bold." From this, it can be seen that the learning of Liezi was obtained by Guan Yin; "Zhuangzi Lieyu Kou" contains a dimwitted man who asks Liezi "evil cry"? He will do whatever I want, and he will do what I do, and I will be amazed. The People of Bo Shu praised this greatly, "Good and Good," and said to Liezi: "The skillful one works hard and knows the superior, the incompetent one wants nothing, the hungry and Ao Swim, if the pan is not tied to the boat, the vain and the Ao Wanderer is also." This is actually the main thrust of Liezi scholarship, that is, the elaboration of the meaning of "Zi Liezi Guifu" mentioned in "Lü Shi Chunqiu Fuji" and "Corpse Zi Guangze". This also coincides with Liezi's exposition of the meaning of "noble and false" in the "Liezi Tianrui" chapter.
What needs to be pointed out here is that the "Warring States Policy And Han Ce" contains historical diseases, but it is called Liezi "Guizheng". The text reads: "Shi Yi was Han's envoy to Chu, and the King of Chu asked, 'Where does the guest follow?' He said, "The words of the Rulers." 'Why?' Yue: 'Guizheng. "The state of Zheng was destroyed by Han in 375 BC, and Han migrated to Zhengdi, and Shi Yi's familiarity with Liezi's words seems to be credible. However, "Guizheng" and "Guifei" just contradict themselves, and the righteous are also named, and the false are also nameless. In fact, judging from the behavior of Liezi described in "Zhuangzi", he pursues the realm of "out of form and wisdom, nothingness, floating and great travel", so that "noble and vain" truly reflects its academic purpose. The above-mentioned historical remarks only reflect Liezi's "awe-inspiring righteousness not to be moved by heavy profits" (Huang Zhao, editor-in-chief: Outline of the History of Taoist Thought, p. 80, Hunan Normal University Press, April 1991). Liezi's purpose of "guixue" was actually to open up the customs of Zhuangxue and had a certain influence on the development of later Taoism, and some people called it "the pioneer of southern Taoism" (Mou Zhongjian, editor-in-chief: "General Theory of Taoism - On the Doctrine of Taoism", p. 46, Qilu Book Society, November 1991).
Although the Liezi is a wei and Jin pseudo-book, "there are also pre-Qin last words" (Qian Mu: "Pre-Qin Sons lineage year, Lie yu Kou Kao", page 177, Zhonghu data October 1985 edition), therefore, the book "Liezi" is not a complete forgery, but a pseudo-mixed truth, the first part of the "Liezi" "Tianrui" section retains the pre-Qin "Liezi" text (Yan Zhaoming, Yan Jie translation: "Liezi Translation Notes", "Preface", Shanghai Ancient Books Publishing House, September 1986 edition), this text is: "There is no birth, there is no birth, there is no transformation, Those who are not born can be born, and those who are not born can be transformed. The living cannot not be born, the incarnated cannot be unattended, so the permanent are constant, the permanent are constant, the eternal are not born, the time is not transformed, the yin and yang, the four are er, the unborn are suspicious, and the unborn are repeated. "Birth, which refers to concrete things that have a physical body, is not born, refers to the ability to derive other things without being born of other things, and actually refers to the origin of the world, that is, the Tao. Doubters are also suspicious, fixed and unchanging meaning.
The meaning of this passage is that there are those born of other things, and there are those who are not born of other things; There are those who are made of others, and there are those who are not. Not being born of other things can produce all things, and not being transformed by other things can make all things change. What is born has to be produced, and what changes has to change. So things happen all the time, they change often. The so-called frequent change is that it occurs all the time, it does not change all the time, yin and yang, four hours, all the time. What is not born of other things is an independent and eternal entity, and what is not transformed by other things is a cyclical movement. (See Yan Zhaoming and Yan Jie's Translation Notes: Commentary on Liezi Translation))
It can be seen from here that Liezi takes the "Tao" as the origin of the world, and from the Tao arises specific things that are born and incarnated, which is consistent with the "Tao" purpose advocated by Lao Tzu, the Tao not only exists independently, incarnates all things, but also undergoes cyclical movement, but it itself does not increase or decrease, which is also quite consistent with Lao Tzu's meaning of "independence without change" and "past, the opposite of the Tao". It can also be seen from this that Liezi is indeed a Taoist figure and has a certain influence on the development of Taoism. Because the authenticity and falsity of the book "Liezi" are mixed, and it is difficult to distinguish between good and bad, we can only make a rough description of its thoughts.
(Excerpt from: Zhang Yunhua, "Research on the Taoist Thought of the Pre-Qin and Han Dynasties", pp. 35-40.) ）
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