The life of the character
Lieyukou devoted his life to moral study, and studied under Guan Yinzi, Hu Qiuzi, Lao Shang and Zhi Bo Gaozi. He lived in seclusion for forty years in Zheng, without seeking fame and fortune, and silently practiced Buddhism. Advocate accountability and responsibility, and do nothing. He wrote 20 books, more than100000 words. There are eight books such as Tian Rui, Zhong Ni, Tang Wen, Yang Zhu, Fu Shuo, Huangdi, Zhou Muwang and Mo Lifeng, and the rest have been lost. Among them, there are more than 100 fables, such as "The Yellow Emperor Roaming", "Yu Gong Yi Shan" and "Worrying for the Heaven", which are all very interesting to read and are all selected from this book, which is meaningful and thought-provoking. Later, it was honored by Taoism as "a real person who rushed into the air."
Liezi is open-minded, rich and poor, and is not surprised by honor or disgrace. Because my family is poor, I often don't have enough to eat, and my face is pale and thin. Someone advised Zheng Guojunziyang to subsidize Liezi in order to win the name of a good scholar, so Ziyang sent someone to send him ten carts of grain. He thanked him again and again, but refused to accept the real thing. Wife complains: I heard that people with good ideas, wives and children can live happily, but I often go hungry. The Prime Minister sent you food, but you didn't accept it. I am really unlucky. Liezi smiled and said to his wife, Ziyang doesn't really know me. He didn't bring me food until he listened to others. I may listen to others in the future. Blame me me, I can't accept it. A year later, Zheng had an accident, Ziyang was killed, and many of his henchmen were collectively killed, leaving the bandits in the imperial court safe and sound. Such a legacy is still circulating among Zhengzhou people, and this story is also recorded in the Annals of Zhengzhou in the thirty-second year of Kangxi.
Liezi attached great importance to Shogen, cultivated the art of wind protection and was able to keep out the wind. He often goes to the Eight Barrens in spring. In Zhuangzi's Happy Travel, Liezi described the scene of riding the wind. "Ling Ran is good. I will be back in ten days and five days." Wherever he is popular, he will come back to life. Flying, carefree, relaxed and complacent, enviable. In the first year of Tianbao of Emperor Xuanzong of the Tang Dynasty (739), Li Longji named him Xu Chong Zhen Jing. Liezi's learning originated from Huangdi and Laozi. According to legend, he once asked Guan Yinzi to worship Hu Qiuzi as a teacher, and later studied the old merchants and Zhi Bo Gaozi successively, and got their true stories, but Youbo was unconscious. After nine years of monasticism, he can walk against the wind. It is said in Strange Tales from a Lonely Studio that Liezi often rides the wind to the Eight Wastes in early spring and returns to the "wind cave" in early autumn. When the wind comes, everything grows. When he goes, everything grows. "Lu Chunqiu" said: "Zi Liezi is expensive." He believes that "if a man's heart is a mirror, he should not welcome it, but should not hide it, so he can get something without hurting it." Liezi was poor and hungry, but refused the food given by Ziyang, the tyrannical ruler of Zheng State. His disciple Yan Hui asked him, "Are those who know the Tao rich?" Liezi said, "I only despise the Tao and pay attention to the profit!" " "He believes that we should get rid of the fetters of dignity and fame and fortune in the world, conform to the avenue, be indifferent to fame and fortune, and practice meditation.
A weak and empty silence
During the period of Wei Liewang in the Eastern Zhou Dynasty, Zheng was born in Putian (now Zhengzhou City, Henan Province). In the early Warring States period, he was a famous thinker, fable writer and writer. A famous representative of Taoism. At that time, because people used to add a word "Zi" after the surname of a learned person to show respect, Lieyukou was also called "Liezi". During the Tianbao period, Emperor Xuanzong of the Tang Dynasty named Liezi "Xu Chong Real Person".
Zhuangzi mentioned that Liezi could "go against the wind and be good at Ling Ran" in the first article of his book "Happy Travel". It seems that he has already developed extraordinary flying skills. Because Zhuangzi's books often make up fictional characters, such as "nobody" and "Tiangen", some people suspect that Liezi is also a "dummy". However, Liezi is also mentioned in many documents, such as Warring States Policy, Dead Body, Lv Chunqiu and so on. These books are serious books, unlike Zhuangzi, who likes to make up stories. So Liezi should be a real person.
Liezi was poor all his life, did not seek fame and fortune, did not enter the officialdom, lived in seclusion for 40 years, and devoted himself to writing 20 articles, about100000 words. There is a Liezi that has been handed down to this day. Liezi was studied in the pre-Qin period, and it was still popular in the Western Han Dynasty. The Western Jin Dynasty was troubled by Yongjia Rebellion and was mutilated after crossing the river. Later, it was completed in Zhangzhan. There are eight existing articles: Tian Rui, Emperor, Zhou Muwang, Zhong Ni, Tang Wen, Li Ming, Yang Zhu and Fu Shuo. Among them, fables such as "A Mountain of Yugong", "Worrying Worryingly", "Two Children Arguing in the Sun", "Snow Club in Chicken Farm" and "Tang Wen" are well-known and widely circulated. Liezi has always kept a low profile, and there is a saying that "Liezi lived in Zhengpu for forty years without knowing it". It can be seen that he really reached the realm of "harmony but difference" that Laozi said, so Liezi's deeds in history are also very few. Explain that some people think that Liezi is a false trust of future generations.
Liezi is not only knowledgeable, but also very clear about the standards of right and wrong and the principles of life, and his moral cultivation is more noble. On one occasion, when a group of China envoys visited Liezi in Zheng State, they found that this admirer was hungry but often buried himself in his studies. When Ziyang, the prime minister of Zheng, heard about it, he immediately sent someone to deliver the food to Lieyukou. Liezi was unmoved and thanked him: "If you don't succeed, you will get nothing." . The messenger had to come back to me with food. Liezi's wife was puzzled by this. Liezi explained: Ziyang doesn't understand the greatness of my "Tao" and just wants to pursue fame and fortune. Later, as Liezi expected, before long, the people rebelled and killed this senior official named Ziyang. If Liezi accepts the gift and uses it, it will definitely be a disaster.
His theory advocates insufficient value. Famous in Liezi, there is a chapter named after it, the main purpose of which is to preach that you should not show off your wisdom outside, but cultivate your mind, so as to achieve the natural state of "not entering the sky" and the realm of "uselessness"
Ride the wind to resist deficiency
Liezi was very persistent and serious about seeking Tao when he was young. At first, he studied under Hu, and later he was handed down by Lao Tzu's disciple Guan Yinzi, also.
I used to learn from Shang. He inherited Laozi's theory and carried it forward. Legend has it that when he concentrates on monasticism, he can "go against the wind." He often "traveled to the Eight Wastes" in beginning of spring that day; Beginning of autumn returned to his residence "Wind Cave" that day. Although these records are somewhat exaggerated, they indirectly reflect Liezi's profound Taoist knowledge and Liezi's detached Taoist style.
Major achievements
work
Liezi is a famous classic in China's ancient ideological and cultural history. It belongs to various schools of thought and is a book of wisdom. It can open people's minds, inspire people and give them wisdom.
Liezi is a compilation of Liezi, Liezi's disciples and Liezi's later works. The book consists of eight chapters 140, which consists of philosophical essays, fables, fairy tales and historical stories. Basically, it expresses subtle philosophy in the form of fables. * * * Myths and Fables 102. For example, there are 19 Huangdi seals, 1 1 Zhou Muwang seals and 30 Fu Shuo seals. These myths, fables and philosophical papers are full of wisdom.
Every word in Liezi, regardless of its length, has its own system and theme, which embodies wisdom and philosophy, is easy to understand and interesting. As long as we read one by one and experience it carefully, we can learn a lesson. It can be compared with Aesop's fables in ancient Greece, but it is far beyond Aesop's fables in artistic conception.
think
On Liezi's theory, Liu Xiang thought: "His learning originated from Huangdi Laozi and posthumous title Taoism. The Taoist must stick to the basics, empty the inaction, treat things, respect them without arguing, and conform to the Six Classics. " The "book" in Xing Bing's "Er Ya Shi Shu" refers to the broad principles of the corpse, and Lu's "Spring and Autumn Annals" says: "The son is fierce and the son is expensive." "The warring states policy. "Han Ce" has: "Historical illness makes Chu, and the king of Chu asked,' What does the guest do?' Say:' The words of treating the troubles of Liezi. Say,' What's expensive? Say:' reform'. Liezi by Zhang Zhan. Preface "thinks:" The book is generally clear, and there are even loopholes, and all kinds of products are finally extinct. God prefers to be calm, miss taking things as the table, feel and turn dreams into feelings. The size is not limited to one domain, and poverty has no false wisdom. Governing the body is more expensive than being an official, and it applies to everything. If you forget, there will be no seclusion, which is also the purpose. "
Liezi believes that "if a person's heart is a mirror, he should not welcome it, but should not hide it, so he can get something without hurting it." He often looks hungry because of poverty, but refuses food from Ziyang, the tyrannical ruler of Zheng State. His disciple asked shyly, "Are those who know the Tao rich?" Liezi said, "I despise Taoism and value profit to death!" " "Liezi also advocates that we should get rid of the fetters of nobility and fame and fortune in the world, conform to the avenue, be indifferent to fame and fortune, and practice meditation.
There are many educational works in pre-Qin fables and myths and legends in Liezi. For example, three stories of Liezi Society (Liezi Fu Shuo), Ji Chang Society (Liezi Tang Wen) and Xue Tan Academy (Liezi Tang Wen) tell us that in learning, we should not only know what it is, but also know why; Real skills come from hard study and hard practice; There is no end to knowledge and skills, and you can't be satisfied with learning only a little. For another example, Inheriting the Legacy (Liezi Huangdi) tells us that Qu Bei's amazing skill in catching cicadas stems from his diligent study and practice; There is even more bizarre plot of "a wife doesn't know her husband" (Liezi Tang Wen), which shows that a person can change his mind.
Philosophical allusions
Terence
Tian Rui, which means the spirit of heaven and earth, is a symbol of nature, that is, the "unborn person" mentioned in the article. Liezi believes that everything in the world has a beginning and an end, and only the "immortal and unchangeable", that is, the "Tao", can be independent forever. Immortal people are the source of the world's emergence and change. At first, it was invisible, and it went through four stages: the Great Justice, Shu Tai, Shu Tai and Tai Su, forming the "Confusion Theory", and then it evolved from the "Yi" of "turning a blind eye, turning a deaf ear and not acting accordingly" to the "One" of tangible, and finally everything in the world came into being. Liezi said, every hundred years, according to this statement, "everything enters the machine from the machine." Everything originates from the Tao, but it is unintentional. Everything in the world is just a natural change and operation, earning interest and profits.
Judging from fables and arguments, The Book of the Yellow Emperor regarded death as death, and ended in poverty and happiness in its glorious period. Singing in the forest is not confused by business; Confucius praised death, told the world that he had lost his home, worried about his day and stole his home. All these, as Zhang Zhan said in the Preface to Liezi: "It is generally clear that the existence of a group is even illusory, and everything is tested by extinction." Tangible things live and die, but they are all temporary and ultimately nothing. Life is the same-from baby, teenager, old age to death, life is not mine, life and death are just exchanges.
Lu's Spring and Autumn Annals and Corpse Gloss both contain the content that Liezi is empty and expensive, but he thinks Liezi is empty and not expensive. Completely empty, there must be no (empty) all forgetfulness, melting all the differences, and there is no importance. Everything goes with the flow, the thief has no intention. If time goes backwards, life and death are not as good as love. This is Tian Rui's carelessness, which is the program of Liezi.
Yellow Emperor
This article is all about keeping in good health and refining things. The whole paper focuses on the relationship between Tao's heart and external things many times. Only by being reasonable, getting carried away, and nourishing the spirit can we achieve the realm of being at ease and not delaying when things go wrong. Specifically, cultivate the heart. Be sure to "suit its nature and nourish its spirit" so as to forget everything. Liezi has repeatedly proved this point with many fables, such as Liezi's defensive wind, Bo's fainting in the garden, Shangqiu's honesty, feeding tigers, Tianjin's catching boats, Lvliang's saving water and rickets. At the same time, he also pointed out that when dealing with things, people should not only keep their inner emptiness and tranquility, but also "contain their virtues" so as to keep a low profile and not violate the world. In this paper, several articles written by Shen Hunting, Lieziqi, Yang and Yang Zhu in the Song Dynasty explain the reasons.
It was named "Yellow Emperor". In the end, it is to promote the thought of "empty inaction" of Huang Lao School. From the nationals of Huajin Kingdom and the gods who shoot mountains with ancient music, to Kuzi and Lao Dan's skill of keeping soft, as well as the ignorant wisdom of saints, and even to Hui 'ang's preaching to Song Kangwang at the end of the article, we can find such ideological traces. For Liezi, in an ideal country, a monarch who does not take credit for doing nothing and protects everything by virtue of heaven, a citizen who manages and remoulds himself, and a sage who helps others by virtue like Confucius and Mohism can truly realize the great governance of the world.
Zhou Muwang
This article is all about promoting the view that life is like a dream, and all gains and losses, sorrows and joys are illusory. Liezi carefully sketched a magnificent and peculiar picture, showing us the magical realm of illusion, but making it regret and die, in order to prove that the illusion of tangible things will eventually die with the change of Yin and Yang. Only the road of creation, because of its ingenuity and deep skill, can always believe in eternity and infinity. However, in real life, people are often "confused and confused by interests" and attracted by fresh and short-lived passing clouds, thus ignoring the usual permanent real possession. Therefore, through eight fables, the full text illustrates the falsehood of life with images such as transformation, hallucination, sleep, dream, disease, illness and death. There is also a discussion, which is about the theory of dreaming and has extraordinary opinions. Liezi described people's thoughts and dreams in detail, and summarized them into "eight signs" and "six stages". Then he quoted Liezi's sentence "God meets as a dream, and shape follows as a thing", inferring that the behavioral response and dream generation during awakening are all due to the contact between people's body and mind and the outside world. Only by thoroughly understanding the "people who feel change" can we face the changing external world with an ethereal and open mind, that is, the so-called "calm people want to disappear even in their dreams."
Liu Zi's "Introduction to the Catalogue of New Books" thinks that the two articles are "circuitous and complicated, not a gentleman's words", which is quite debatable. Judging from this article, it is precisely because of its novel conception, absurd fables and beautiful words and sentences that the author of this book has good intentions. He witnessed the funeral of the avenue, and all beings were in a daze, and their dreams were strange. The inner pain can be solved by ordinary gentlemen.
Zhong Ni
"Zhong Ni" means "even the wisest man is foolish". Confucius was originally a sage of Confucianism, and governing the country by self-cultivation was also a topic of concern to Confucian scholars in previous dynasties. However, in the face of the harsh reality that "the monarch and ministers are out of order, the benevolence and righteousness are declining, and the sentiment is getting thinner", Confucian poems, books, rituals and music often lose their original function of helping the world, but become a pity to abandon and a poor decoration. At this moment, the Taoist thought of "physical and mental independence, indifferent to reason" is needed to give the lost sages a peaceful mind. This paper intends to explain this theory of self-cultivation with the image and remarks of Confucius.
Through the dialogue between Confucius and Yan Hui, this paper leads to the view that "ignorance without happiness is the true knowledge of happiness". Liezi believes that abandoning ethics and reforming society is only an intentional act. Only by keeping your inner conscience can you calmly deal with unpredictable situations. At the same time, in view of the shallow prejudice that the world is obsessed with external details and only knows how to judge right and wrong with the senses, Liezi also puts forward a unique criterion for judging saints: the saints are accommodating on the avenue, so if they cultivate themselves internally, they can "establish their minds, be kind, be harmonious with the spirit, be harmonious with the spirit, and be indifferent with the spirit", or "rule the world without chaos, be confident without speaking, and constantly strive for self-improvement".
Liezi distinguishes the sage who is "made of tacit knowledge" from the mediocre and incompetent at the end of the article, stating that the sage's wisdom is mysterious, reasonable and not paranoid, and does nothing to benefit the world, while the latter is just a glimpse of the bustling world. This can't help but remind people of Confucius' famous saying, "If you don't suffer from widowhood and don't know the public, you can do anything." ("The Analects of Confucius")
Tang Wen
An article called "Tang Wen" is popular all over the world, collecting anecdotes from the past for naturalists and gentlemen. There are many myths and legends in this article, which express the vastness of the world and the prosperity of all things, so as to break through the common sense that the world is limited by audio and video and eliminate the differences, shortcomings and similarities in various details. Liezi first talked about the infinity of time and space through the dialogue between Tang Yin and Shage, and expressed the world view that "heaven and earth are also things" in a valuable way. Through the two sentences of Dayu and Xia Ge, it shows that the ups and downs of nature, the fortunes of life and death in the world are all waiting, and even a knowledgeable saint may not be able to understand the laws and mysteries. It's not surprising that they are different from each other, just like the political style and folk customs in the four directions, because they are all natural products in different human and geographical environments. Since everything can't be judged by limited hearing and vision, the wisdom of Tongda Avenue naturally can't understand its profound connotation according to the usual thinking. Therefore, "Liezi" uses fables such as Zhan He's holding a hook and Bian Que's change of heart to illustrate the state of balance that must be maintained in human life, that is, "equality". "All" can be obtained from the heart during the operation, and the outside should be in the device; Technically, "all" can listen to mountains and rivers, which is very sonorous. In fact, all the strange techniques described in this article are aimed at pushing artificiality to the realm of Tao, so that "it can work with the creator". Unfortunately, the three swords of Kong Zhou, although handed down from generation to generation as the supreme treasure, can only be "hidden in a box". Even if it appears occasionally, it is suspected to be useless waste or absurd rumors, so it is forced to be "useless" and avoid the world.
Forced life
This paper launches a series of arguments around the contradictory relationship between fate and manpower. In Yang Zhu's view, fate transcends all human morality, power and utility, which is beyond everyone's reach. Seemingly unprovoked impermanence is closely related to everyone's departure. Longevity, poverty, dignity and wealth in the world are all decided by it. Fate itself does not have the independent will to judge right and wrong and uphold justice, nor does it have any purpose of rewarding good and rewarding evil. It always "knows what it is", so there will be many inverted social phenomena in history and reality, such as "dying while dying, being poor and expensive, being humble and stupid, being poor and good, being rich and evil". This paper lists the historical events that Guan and Bao became close friends and used hatred, but overturned the established words of making good friends and making good use of energy, and attributed the reason to "the fate of having to do it". At the same time, supplemented by Deng's brief theory of being punished by his son, he still traced his purpose back to the fate of "having to do it" and interacted with the last article. Taoism is natural, so "heaven and earth can't be committed, sages can't do it, and ghosts can't be bullied." Instead of trying to figure out God's will, I hope to change my life by cherishing Xiao Zhi's little knowledge. If I don't learn to be prepared for danger in times of peace and wait for death to recuperate, Dongmen will be bereaved and not worried. As long as you understand that "if you live in a dead place, you can know that you can't do anything about your fate, so you should not be disturbed by external things and move with the world."
However, if you are ruthless and resigned to your fate, it will inevitably make people with lofty ideals feel chilling. Great love exists, although philosophy will not forget it. Although Yang Zhu mocked Qi Jinggong for his short-sightedness when boarding the plane, he also pointed out in his article that agriculture, commerce, industry and politics all have their own destinies. But it is also the result of human resources, which is imperative. It can be seen that the significance of existence and the role of manpower have not been completely denied. "Today, if you are confused, you will do whatever you want. As the days go by, no one can know why, and everyone is also a husband. " This sentence is not regarded as a helpless sigh, but Yang Zhu's obscure and sad mourning for the world of virtue after the vicissitudes of life.
Yang Zhu
Yang Zhu. Also known as Sheng Da. The whole article talks about the joy of life and the way of life and death. The argument that "it's interesting to live, but after Xun's death" and the proposition that "it's beneficial to the world to lose a point, and to know the world to serve without taking it" are rare heretical "evil" theories, but Liu Xiang's calling "Andy's works" the only expensive choice "in the catalogue of new books is too one-sided.
In this paper, Yang Zhu split the relationship between name and reality, thinking that name may not be in line with reality, and reality may not be attached to it. He enumerated the different envoys of Guan Zhong, Riheng, Yao, Shun, Boyi and Shu Qi, which proved that there were all kinds of unfair phenomena of "poor real names and rich pseudonyms" in society. Only death can dispel these differences in the world, remove all the illusory aura of benevolence, righteousness and morality, and let the benevolent, saints and fierce fools turn into rotten bones after death. Therefore, looking back at the historical process full of suffering and the fleeting short life, the only thing we can grasp is the current ignorance, beautiful clothes and obscene voices. Compared with this, any false reputation before death and glory after death are tantamount to a harmful "heavy imprisonment". Ordinary people, who are concerned about the scale of punishment and the teaching of names and laws, tend to look forward and backward. Even if they are lucky enough to enjoy their centenary, they are just puppets of ethics and fame. Gongsunchao and Gongsunmu had a good time drinking, which made them tired. In the eyes of ordinary people, he is born wild. Little did Yang Zhu know that it was through these two poems that he showed the world that he was a real man who abandoned hypocrisy, was not confused by fame and fortune, lived a happy life and indulged himself willfully.
Zhu Yang Zhu was afraid of overcorrection, so he turned back to the theory of name and reality, which showed that the relationship between name and reality was not completely separated in the reality of "name is glory and death is humiliation". But if he pursues extra fame and fortune in addition to his natural desires, he will be insatiable and become "tired of keeping his name" that he despises. Visible, Yang Zhu's theory is to refute the secular vanity, get rid of the conventional education, not to run amok. It was not until later generations misinterpreted it that he took the eternal blame of selfish indulgence for no reason.
taylor
Liezi started in Tian Rui and ended in Fu Shuo, echoing from beginning to end, becoming a whole. In ancient times, the so-called "Fu Rui" fell from the sky, and collateral meetings corresponded to personnel, which was called "Fu Ying". "Fu" means Fu Xin and Yan Fu. "Narration" is the mutual fulfillment of "Tao" and personnel. Through more than 30 fables and reasoning, this paper discusses Tao and wisdom, name and reality, form and spirit, preciousness and meanness, opportunity and flexibility, long-term interests and temporary gains, health and governance.
Things change, and fortunes depend on each other. Therefore, Liezi believes that in dealing with people, we should "swallow our pride" and "be indifferent" to the survival and change of things through the surface. On the one hand, we should "rely on enlightenment rather than cleverness" to harm others and ourselves and avoid repeating the tragedy of harmony; On the one hand, we should also have the wisdom of "giving up a gap to meet the time and dealing with things in the wrong way", and understand the sage's words of "merging into one", and then understand that there are actually long-standing reasons behind various seemingly unrelated phenomena. However, people in the world are obsessed with sex, value profit over morality, covet temporary gains and don't care about long-term accumulation. That's why there are jokes like "Song people take over deeds" and "Qi people grab gold". Only by giving up the late Ming dynasty, "returning to the same and opposing the same", seeking truth from the name, taking its essence and abandoning its roughness can we see the wonderful secret between heaven and personnel.