"Forbearance" and "forgiveness" are two very important words, and they are also very important two kinds of wisdom.
In life, the emphasis is on dealing with three kinds of relationships, the relationship between oneself and oneself, the relationship between oneself and others, and the relationship between oneself and nature. "Cai Gen Tan" believes that when dealing with one's own relationship with oneself, one must know not to indulge one's own desires; to deal with relationships with others, the focus is on a "forgiveness" word, to tolerate others, because leniency is the multitude. Deal with the relationship with nature, mainly to follow the flow, let nature go.
One's own lusts must not be indulged, and when one uses the method of reversal to control them, its path is only in one word of forbearance; man's lusts must not be whisked away, and when he uses the method of obedience to adjust it, his way is only in one word of forgiveness. Now everyone forgives to suit himself, but it is not unavoidable to endure to subdue others!
From this passage, it can be seen that the core of the method of reversion in dealing with one's own desires is only in the word "forbearance"; for the desires of others, it is necessary to adopt an unquestioned method, and to learn to follow him, and the core of which lies only in "forgiveness.". Today's people, on the other hand, have all gone against the grain, being tolerant and even indulgent to themselves, but suppressing or even disobeying others, which is undesirable.
The ideas and values revealed in "Cai Gen Tan" are a combination of Confucianism and Taoism. If restraint and forgiveness of others are Confucian values, then the Idea of the Tao of "For Nothing" in Cai Gen Tan is also obvious.
The color pen depicts the void, the pen does not fall color, and the emptiness is not stained; the sharp knife cuts the water, the knife does not damage the edium, and the water does not leave a mark. With this intention, I am involved in the world with my body, and I feel that I am suitable for both the situation and the mind and the situation.
This passage embodies a strong Taoist flavor, which makes people think of Lao Tzu's thoughts, quiet and inactive, going with the flow, not arguing, not arguing, and not being able to argue with it. The colored pen paints in the air, leaving no traces at the end of the pen, and the space is not stained; the knife is cut off, the knife is not damaged, and the water flows freely. To live in such a realm, the sense and the response echo, the state of mind is forgotten, and the transcendent is at ease.
Why does Cai Gen Tan consider this realm to be a transcendent realm? Do things and do them according to the guidance of the laws of nature, but do not show yourself, do not deliberately do it, and do not deliberately leave traces of merit to show that you have done it yourself. There is this saying in the Tao Te Ching:
It is the saint who does nothing and does what he does not teach. All things do without resignation, are born without being, are not ashamed, and dwell in vain for their achievements. Fu Wei Fu Ju is not going to go.
The truth in between is that the saints behave in an attitude of inaction, that is, in the way of nature, and do not move others in the way of preaching. What he has done, not boasting about himself, what he has created, but not possessing it for himself or possessing it alone, not occupying something independently, having merit but not occupying his position, because he shows a posture of not dwelling (not possessing), but making him not far from this position. Lao Tzu believes that "there is no symbiosis, difficult and easy to form, long and short, high and low", so there is no need to deliberately do it, the traces and intentions are too heavy, because that will play the opposite role.
But one thing must be emphasized, that is, doing nothing, doing nothing, not doing nothing, but doing it in the way of nature, what is the way of nature, the way of nature, the way of nature, is the way of nature. So the meaning of inaction is to act actively under the guidance of the way of nature.
To sum up, in the relationship between people and themselves, people and others, people and society and nature, "Cai Gen Tan" advocates self-denial, forgiveness, and follows the attitude of the natural way of doing nothing, which is also in line with traditional Confucian thought.