The theme interpretation of the great master of Zhuangzi should be: Take this as a teacher, and there is no great mistake in life.
Confucius once sighed: Add me a few years, fifty and easy to learn, you can be no bigger.
It can be said that if you understand Zhuangzi's "Great Master" and use this text as a teacher, "you can do it without a big deal", and you should not read it again in the future.
Yi is just a book of divination, and it is only when the final result cannot be determined that he asks for a kind of spiritual comfort from the gods of heaven and earth.
It is impossible to predict what the final result will be.
Divination is just a matter of giving yourself a firm belief.
Divination by a wise man, in fact, already has several possible outcomes in mind.
Just don't know the end result.
Because the unfolding of things is not subject to human will.
But in order to strengthen their own beliefs, or to strengthen everyone's faith, they went to divination.
If one blindly believes in the results of divination, then one is superstitious.
In fact, no matter what the final result of divination is, the wise man has a way to deal with it.
There is a way to deal with the evil, there is a way to deal with the peace, and there is a way to deal with the good luck.
There are only vulgar people who only hope for divination and divination to take good fortune, but are afraid of the great evil hexagram.
Got back to the point.
Let's go through the seven inner chapters of Zhuangzi again from the beginning, so that we can have an overall understanding in order to interpret this great master.
The first part of the inner chapter of Zhuangzi talks about the state of life, how to flexibly use "big and small", "useful and useless" and so on to achieve a leisurely life.
In fact, it is not only about making good use of "big and small", "useful and useless", but also about choosing the right outlook on life.
If you choose the right outlook on life, your life can be free.
The second article, "The Theory of Homogeneous Things", mainly teaches us how to improve the realm.
Zhuangzi said: To improve the cognitive realm, we should stand on the cognitive level of the Tao, not on the narrow level of the relationship between people and society.
It is necessary to stand on the relationship between man and nature, heaven and earth, and Tao, and then return to reality.
In the second article, "The Theory of Things", it is also talked about what is the Tao.
But it mainly talks about the relationship between man and heaven and earth, nature, and Tao.
He also talked about the Taoist concept of life and death, as well as materialization.
What is called materialization is that human beings, like all things, come from the Tao and the natural world, and return to the natural world after death and materialize into another species.
Materialization, that is, the meaning of evolution and change.
As any species or substance, this thing dies and lives forever.
Of course, materialization is a state of cognition, which teaches you to have the height of this cognition.
It does not mean that when a person dies, he becomes a different thing and that his consciousness still exists.
But Taoists and superstitious people would think so, and most people in ancient times thought so.
After all, human knowledge was still limited at that time, and it was impossible for others to be materialistic.
And as a true Taoist, I don't think so.
As a Taoist, it is necessary to have the realm and height of this cognition, and to realize this.
If you can't reach this level of cognition, you may never understand Taoism.
Because Taoism or Zhuangzi is materialistic, not idealism or negative nihilism.
If the interpreter interprets it with his own cognitive preconceptions, he cannot read it.
Only by truly understanding the Tao of Taoism can we understand the philosophy of Lao Zhuang.
In short, if you interpret it with "preconceptions", you will never be able to read it.
Regarding "prejudice", Zhuangzi also interpreted it in the chapter "The Theory of Things".
If a person does not change his prejudices, he will not be able to re-understand the world, and he can only be a "conformist" forever.
The life of the shadow is also talked about by Zhuangzi in the "Theory of Things".
Therefore, the second article of the inner chapter of Zhuangzi is very important, and if you don't understand the theory of all things, you won't be able to read the following articles.
The third chapter of the inner chapter of Zhuangzi talks about the relationship between people and society, mainly about the relationship between society, and theoretically.
Zhuangzi compares society to an ox, Ku Ding understands the ox, and Zhuangzi understands society.
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If you understand social relations, society is much simpler in front of you.
In front of Zhuangzi, society is very simple, not what the world thinks: society is very complex.
Because society is made up of individual people.
As long as you have a good relationship with the people around you, society, the state, organizations, enterprises, etc., will collapse in front of you.
Ku Ding disbanded the cow and disbanded a whole cow, which is amazing.
And Zhuangzi is just as great, he has reduced society to zero, into individuals, and society and the state have also been dissolved.
Zhuangzi tells us that life is finite, and knowledge is unlimited, and it is not necessary for us to use our limited life to learn infinite knowledge.
Therefore, we will learn all the knowledge that is conducive to survival.
If we don't do anything that is not conducive to survival, let yourself live to the end of your life, take care of your family, and your life will be great.
To put it more bluntly, what the health master tells us is: you can live in any environment, in any period, in any dynasty, and you are a person who knows how to maintain health.
Then, at the end of the third chapter, Zhuangzi explains what people live for and what they live for.
In fact, in the second article "The Theory of Things", Zhuangzi talked about the concept of life and death.
Here, just repeated.
The fourth chapter of Zhuangzi's inner chapter on the world talks about specific examples of people in society.
The third article "Health Master" is about health preservation, explaining social relations, and comparing society to cattle, which is intricate.
And in the fourth part, "The Human World", it is to put us in social relations and let us live in the world, which is actually how to practice This article tells us that in today's social environment, no matter what we do, it is difficult to preserve our lives and allow ourselves to live to old age.
So what to doIn the later part of the article, Zhuangzi tells us: how can we survive in a way that is beneficial to survive without affecting the survival of others and not being influenced by others.
Being useful is conducive to our survival, and we will be a useful person.
Uselessness is conducive to survival, and we will be a useless person.
The fifth chapter of the Zhuangzi chapter is full of virtue, which talks about virtue.
Only by relying on "Tao" morality can we better adapt to society.
It is not possible to use human morality, because the realm is too low.
"Virtue full of symbols" mainly talks about morality and human morality, and the different realms will make life different.
And when it comes to the sixth chapter of the Zhuangzi chapter, the great master talks about people specifically, how to be a person, and how to be a "real person".
The correct interpretation of real people is that they are real people, and only in this way can they be counted as people, and only then can they be counted as right, and only then can they be worthy of people, and only then can they be in vain.
Naturally, when it comes to the seventh chapter of the Zhuangzi inner chapter, it must be about how to do it, and the real emperor should be like this, so that the inner chapter of Zhuangzi forms a whole.
If we carefully brush it off from the beginning, we will be able to figure it out.
Therefore, if we look at the interpretations of other scholars, we will find that most people's interpretations are nonsense, and the whole cannot be connected.
I'm afraid that the authors themselves don't know what they're talking nonsense If we read the entire seven chapters of Zhuangzi, if we understand it, we will realize how complete the whole seven articles are, how meticulous and rigorous the logical thinking is, and almost never miss any omission.
Any theory is well-founded, and you can find it out from the "Theory of Things" or other chapters.
Although the seven articles in Zhuangzi were not written by Zhuangzi himself, they were compiled and edited by later generations.
But after all, it is to integrate Zhuangzi's articles together, and it is not easy to do this.
It can be seen that the later generations of Da Neng's understanding of Zhuangzi's doctrine and thought, as well as the seriousness of editing and integration, also fully reflect how profound the editor's knowledge is.
End of chapter ：。
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