Zhuangzi believes that everything in the world is originally a whole, there is no boundary, which is the state of "not beginning and sealing". People live in a world of "no beginning and no seal", everything is one, and naturally there is no difference between right and wrong. But Zhuangzi believes that the sad thing is that human understanding is regressing, human beings have subjectively divided this world, human beings have seen the colorful appearance of all things in the world, and then believe that the differences between people, from then on, this "human world" has a distinction between high and low, there is a difference between rich and poor, honor and disgrace, there is a difference between this and the wrong, since then, the world has fallen into an endless debate between right and wrong, resulting in wars, massacres, and the inversion between people. In Zhuangzi's view, this is the alienation of civilization, and human beings paint the ground to create a cage for themselves without knowing it, which is the sadness of human beings".
Zhuangzi once said bitterly, "Once it is formed, it will not die until it is finished." With the blade of things, its behavior is like a gallop and can not be stopped, not also sad! Lifelong service without seeing its success, tired and not knowing where it is, can not mourn! Zhuangzi pointed out that in the love and killing of foreign objects, in the struggle with worldly desires, people forget the meaning of life and cannot find a way back, which is an extremely sad thing in life.
So, how can we find meaning in life? Zhuangzi believes that we need to look for answers from the ontology of the world.
Now and there is something to say here, I don't know if it is similar to it? Is it similar to that? Class or not, and class and class, are no different from each other.
Although, please try to say: there is a beginning, there is a beginning, there is a beginning, there is a beginning and a husband, there is a beginning, there is a beginning, there is a beginning, there is a beginning, there is a husband, there is a beginning, there is a husband, there is no beginning, there is no beginning. Russia has no consequences, and the unknown has no consequences. Now I have a meaning, and I don't know what I call the effect of it. The result is meaningless?
Zhuangzi said, if someone were talking loudly now, would his statement be the same as what I just said? Or is it different? The same and the different are actually human speeches, and in this sense, there is no difference between what others say and what I say.
Even so, I would like to say something about the formation of all things. The formation of everything in the universe, if there is a beginning, then there is a state that has not begun, then there should be an undeveloped state before this beginning, so as to push it down, the world should be an endless state. The world has a state of "being" and a state of "nothingness", and before there is a state of "nothingness", there should be a state of nothingness. It seems that the world suddenly appeared "being" and "nothing", but I don't know "being" and "nothing", which is "being" and which is "nothing"? Now I am talking about these remarks, but I do not know whether the remarks and opinions I have said are the words and opinions that I have really said, or whether they are really the words and opinions that have not been said.
Here, Zhuangzi uses very rap very deep language, saying that we are cloudy mountains and fog, and we can't find our minds, but we simplify this sentence to see that Zhuangzi is talking to us about the origin of the world. What Zhuangzi means is that the world should be in a state of "nothingness" before the state of "being", and before the state of "nothingness", there is a state of non-existence, in short, we can deduce infinitely forward that this world is endless and has no beginning and no end, or that the formation and development of all things in the universe has undergone a process from nothing, which shows that "nothingness" is the ultimate root of all things. Since "nothingness" is the ultimate root of the world, then there should be no difference between all things, and the size, longevity, poverty, and wealth in our eyes should be one.
Zhuangzi believes that what you see is only appearances, what you know is only common sense, and to explore the root of the world and find the meaning of life, we need to jump out of the cage of common sense and look at the world from a different perspective.
Fu Tianxia is greater than the end of Qiu Hao, and Taishan is small; Mo Shou is a martyr, and Peng Zu is a widow. Heaven and earth are born with Me, and all things are one with Me. It's already a thing, and it has to be said? Has it been said that it is one, and it is speechless? One is two with words, and two is three with one. Since then, the calendar has not been obtained, and the situation is extraordinary! Therefore, there is no fit, so that there are three, and the situation has its own fit! There is no fit, because it is already.
Zhuangzi tells us in a language that breaks through the daily experience of mankind that there is nothing bigger in the world than the end of QiuXiao, while Taishan is small; a baby who dies prematurely is long-lived, and pengzu who lives a long life is short-lived. In our eyes, qiu is small, while Taishan is big, and Peng Zushou is long and short. But Zhuangzi said that if we look at the world from another angle, we will find that the so-called big and small life expectancy is relative: qiu mu is small, but compared to what is smaller than qiu mu, it is big; although the child who dies is short-lived, it is longer than the insects that die in the twilight; and Peng Zu, although long-lived, is shorter than the big tsubaki that takes three thousand years as a spring and three thousand years as an autumn. From this we can see that the world is infinite in time, but man is a finite individual, man is not the spirit of all things, let alone the center of the universe, man is only a small and short-lived individual in infinite space and time. Therefore, from the point of view of the Tao, "the heavens and the earth are born together with me, and all things are one with me", since all things are already one with me, what else can we say? Now that it has become one with all things, can you say nothing without saying anything?
Next, Zhuangzi began to further discuss the theory of the infinity of all things, Zhuangzi said, the objective existence of "one", plus the "one" I use to express this, add up to become "two", "two" if you add this thing I call "two", it becomes "three", and so on, mathematicians can not find the final result, let alone everyone is a common man! Therefore, from scratch to "three", let alone from "have" to "have"? There is no need to continue to deduce it in this way, but let's go with the way things are.
We know that Zhuangzi's theory of qi things contains two aspects, one is the unity of all things, and the other is the unity of all discussions, and now that Zhuangzi has demonstrated the unity of things, he also needs to argue the unity of arguments. Zhuangzi said:
The way of the husband has not been sealed, the words have not begun to be constant, and there are things for the sake of being. Please say: There are left and right, there is morality and righteousness, there are points and arguments, there are competitions and disputes, this is called the eight virtues. Outside of the Six-Fold, the Saints exist and do not care; within the Six-Fold, the Saints do not discuss; the Spring and Autumn Classics are discussed by the kings of the world, and the saints discuss but do not argue.
Zhuangzi said that the so-called truth has never had any boundaries, and there is no constant standard for human speech, only because they believe that only their own views and opinions are correct, which has such and such boundaries and differences. Let me talk about the difference in the human eye: there is left and right, there is sequence and judgment, there is a debate, there is an inner comparison, and there is an open struggle. These are the eight manifestations of the so-called boundaries. The saints always exist and ignore the things outside the heavens and the earth; the saints, although they study the things in the universe carefully, do not comment on them at will. As for the accounts of the previous kings in ancient history who were good at governing society, the saints did not argue with them although they commented.
Zhuangzi always believed that controversy and excessive speech are the source of the world's strife, so he advocated silence, because those saints, for the existence of the world, have the attitude of "existing and not caring", let everything exist there naturally, and there is no need for us to study, let alone argue.
Zhuangzi further pointed out:
Therefore, those who divide also have no division; those who argue also have non-debate. "Why?" "The saints cherish it, and the people argue with each other." Therefore, it is said that those who argue also have not seen each other. "Fu Dao dao does not weigh, great argument does not speak, great benevolence is not benevolent, great honesty is not scorned, and great courage is not merciful." The way is clear but not the way, the words are not enough, the benevolence is not always done, the honesty is not unbelief, and the courage is not accomplished. Five round and several directions square! Therefore, what is known is not known, and it is enough. Who knows what is not to be said, not the way to go? If there is any knowledge, this is called the Heavenly Palace. To be dissatisfied, to be deliberate and not exhausted, and not to know its origin, is called the light.
Zhuangzi pointed out that where there is a difference, there is no difference; where there is a debate, there is no debate. Some people ask why? Because the hearts of the saints can contain all things, and the people argue endlessly and boast about the outside, it is said that all the controversies are always because there is a side that they cannot see. Truth does not need to be praised, wise arguments do not need to be said, the greatest benevolence is without benevolence, the best incorruptibility is not without incorruptibility, and the bravest people never harm others. The "Tao" can be explained clearly, it is not the Tao, the argument of words is always inextricable, benevolence cannot become benevolence if it has a fixed standard, honesty is not necessarily honest, and brave enough to hurt people everywhere cannot become truly brave people. These five situations are as if the intention is to seek a circle but is almost square. Therefore, who knows how to stop where they do not know, that is, the most intelligent person, who can really understand the reasoning without words to argue and not to say? If anyone can know, this is called a naturally generated treasury. No matter how much stuff is injected, it will not overflow, no matter how much it is taken out, it will not dry up, and it does not know where these things come from, which is called hidden light.
There is nothing in the world, and the mediocre disturb themselves. Everything in the universe is endless, all things are one, but human beings fail to realize this, short-sighted and shallow, locking themselves in the cage of complex and fruitless arguments, closing their hearts, setting their own boundaries, if so, how can human beings achieve leisure? The only way is to stop arguing, to quell the different theories, to break down the mind and prejudice, and to cultivate an open mind.