It is impossible for a person to be resurrected after death, so it is useless to cry.
Zhuangzi also talked about this in the health master, starting from the matter of "Lao Tzu's death".
In the music chapter, the story of "singing with a drum" is used to talk about life and death.
When people die, relatives cry, Zhuangzi and Taoists believe that this is human nature.
But if you grieve excessively, you are a punishment for yourself.
Zhuangzi and Taoists believe that this is a "punishment of heaven" that cannot be avoided.
But as a Taoist, as a person who sees through the world and understands things, he usually cries for a while when he loses a loved one.
After that, there is no more excessive grief.
For reason tells them that grief is useless.
Grief and crying do not bring the dead back to life, they only bring grief to oneself and affect one's future life.
We still have to face the life we face.
Neither Zhuangzi nor Taoism is ruthless, not to prevent others from crying, but we have to face it rationally.
His wife died, and Zhuangzi wept bitterly for a while.
After Lao Tzu died, Qin Loss, who went to mourn, also cried a few times.
If he had no feelings, if he was a cold-blooded animal, Zhuangzi would not have cried.
Qin Yu is the same, not only will he not cry, but he will not go to mourn.
Therefore, Zhuangzi and Taoism are both sentient beings, and they are both temperamental people.
It's just that they're a little more sane.
From the perspective of Taoist theory, life is just a process.
Human life, like the life of all things, is only a process of life, and it is all about death.
Hui Shi blamed Zhuangzi for not "singing with a drum", and what he said was also reasonable.
He was later mourned, and he did not know that Zhuangzi had cried.
Zhuangzi did not care about Hui Shi's reproach.
Instead, he took advantage of this opportunity to preach to Hui Shi.
Preaching is Zhuangzi's life's work.
During the Song Quecheng period, due to the coercion of Song Quecheng, he made the oath of "four forevers", so he did not preach in public again.
During the reign of King Kang of Song Yan, King Kang of Song continued to attack Zhuangzi, which also made him unable to preach normally.
He could not preach in public, but he always insisted on preaching in secret.
Whenever he had the opportunity, he preached.
Under the suppression of Song Kuocheng and King Song Kang, Zhuangzi was not only passive, but did not dare to preach publicly.
In fact, he had a way to leave the Song Kingdom and travel around the world to preach.
He could put his wife and children in seclusion and incognito somewhere no one knew, and then he could preach the same thing.
But he didn't He felt that only by experiencing life, experiencing life, and having real life feelings, could he understand Taoist doctrine more deeply.
Without experience, there is no personal feeling, and there is no way to better understand the essence of Taoist teachings.
At that time, Master Yang Zhu clearly told Zhuangzi that he could not understand many aspects, not because he was stupid.
It's that there is too little experience in life.
Without life experience, you can't understand some very simple truths.
Zhuangzi told Hui Shi that he had cried.
But he didn't cry all the time.
Because reason told him that even if he cried to death, he would not be able to cry and sell his children.
Therefore it is useless to cry, but only to increase sorrow and seek punishment.
Then he explained to Hui Shi that everything in heaven and earth has evolved, and everything is the same, it is just a process of life.
Man, like all things, is just a species that is born at the right time and dies at the wrong time.
Therefore, people are going to die, and no one can avoid it.
In the Theory of Homogeneity, Zhuangzi said: If a person is afraid of death, is it like a child who has lost his way and does not know how to return home?
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In the Theory of Things, Zhuangzi also talked about the birth and death, as well as the cycle of life, and the evolution of the Tao.
In this sermon to Hui Shi, Zhuangzi repeated the Dongdong that he had talked about before, and the Dongdong that he had talked about in the Theory of Things.
There is nothing in the world that is bigger than the end of the autumn, and Tarzan is the smallest; Why do you say that, because the end of Qiuhao is the end of Qiuhao, and the beginning of new things, according to the change theory of the Tao, maybe that new thing is bigger than Taishan, so Taishan is smaller than the end of Qiuhao.
No one in the world lives longer than a child who dies young, and the legendary longest-lived Peng Zu was short-lived.
Why do you say that, because the child who died in infancy was the end of his life, but it was also the beginning of his transformation into something new.
According to the change theory of the Dao, maybe that new thing has a longer lifespan than Peng Zu, and Peng Zu's lifespan is just a child who died in front of him.
Therefore, Peng Zu is not the longest-lived.
According to the theory of the Tao, we all come from the Tao.
Therefore, it is said: Heaven and earth coexist with me, and all things are one with me.
We are all children of the Word, and we are all part of the Word, and we are all Word, regardless of one another This time, Zhuangzi is standing on the height of the Tao, from the height of the beginning of all things, the beginning of heaven and earth.
Zhuangzi said: At the beginning of all things, there is no such thing as the concept of life and death.
One thing, or the beginning of life, means the death of another, or life.
Therefore, in front of the Tao, there is no concept of life and death.
To be alive is to die of something, and to die is to be the beginning of something new.
In front of the Tao, in the long process of evolution and change, everything is just a white horse passing by, a flash.
Where is there any concept of life and death, as if there was no such thing.
Therefore, everything is invisible in front of the Tao.
We are all just a life process, not to mention in front of the Tao, but in front of human history, how many people have existed.
But history can record how many people, so how many lives have existed and come to this world.
But they were as if they never existed, as if they had never been to this world In addition, Zhuangzi mentions "qi" here.
Because qi is invisible or intangible, it seems to be "nothing".
So the guess is that everything may come from qi, and the original substance may be qi.
Of course, this is just Zhuangzi's speculation.
It's like air, you can't see it, you can't touch it, it doesn't exist.
But the air is there.
At the beginning of heaven and earth, there is nothing, and that qi is the vitality.
The vitality is mixed in it, and it enters the realm of trance, and then it becomes tangible and becomes existent.
All things are born out of nothing, some are born out of nothing, and there is something out of nothing.
There are all things that are born, and men are born.
Now that she is dead, she has changed into a corpse, and she has returned to heaven and earth, to the Tao.
It's the same as spring, summer, autumn and winter.
The dead person will lie peacefully between heaven and earth, and I will cry around her, and I feel that I am not familiar with the cycle of destiny, so I stop crying.
I am grateful that I started from nothing, then to people, to her, to my wife, and then to the end of my life, and gave her a complete life process.
So I should sing Zhuangzi completely jumped out of the category of human feelings and looked at life from the height of the Tao.
He believes that the completion of a life process by his wife and children is a cause for celebration.
So you should sing and congratulate you.
In fact, this is Zhuangzi's high perception of life and life aa2705221: