1. Understanding is the opposite of illusion. The shape of the small seal script is from Huà (huà), Congmu, Cong乚 (yǐn), and Congba. "Shuowen": "The immortal deformed and ascended to heaven." Dagger means change. Eyes, eyes. 乚, hide. 8. Tools for carrying.

Original meaning: Taoism calls those who cultivate their true nature or attain the Tao as true persons

2. Same as the original meaning. In the old days, the so-called immortals

true, meant that immortals transformed and ascended to heaven. - "Shuowen". Note: There are no true words in the Six Classics

Only the real person can avoid punishment from the outside and the inside. - "Zhuangzi: List of Imperial Bandits"

Return to his true home. - "Liezi Tianrui". Note: "The realm of Taixu."

It is contrary to the truth, but I am still a human being. - "Zhuangzi·The Great Master"

3. Another example: Zhenren Mansion (the place where Taoists live); Zhenxian (immortal); Zhenjun (the Taoist honorific title for gods); Zhen (real) intention or meaning).

4. Nature; origin; nature;

To be careful and not lose is to go against the truth. - "Zhuangzi·Autumn Waters"

Natural is the truth of Tao. - "Miao Zhen Jing"

5. Another example: Zhen Zai (the master of the universe; the creator); Zhen Buddha (himself; person. A metaphor for a person who is difficult to see); Zhenli (the origin) power); true origin (origin); true source (origin, nature).

6. Body

Seeing the benefits and forgetting the truth. - "Zhuangzi·Landscape"

7. Portraits, imitation portraits

A monk got the master's true picture and presented it to the master. The master said: "The Tao is like me but not like me." ?" - "Jingde Chuan Deng Lu"

8. Another name for Chinese regular script

The emperor himself wrote the text in three styles: Zhen, Xing and Cao. - "Xu Zi Zhi Tong Jian"

9. Another example: Zhenzi (block regular script)

10. The name of the ancient state

The first year of Guangde Set Tubo, followed by Song,... Zhen,... etc. as Xingzhou. - "New Book of Tang"

11. Surname

12. True. As opposed to fake and false

Fake gold should be plated with real gold. －Li Shen's "Answer to the Filial Piety Standard"

Keep the truth from the false. - "Book of Han: Chronicles of Emperor Xuan"

Huanweng Shijun was both a skilled worker and a rich collector. Li Yingqiu is the ancestor of scholar-bureaucrats, and Minangong is the ancestor of Jingjian. Therefore, the names and traces of Jing, Guan, Dong, and Ju were returned to his (Yuan Keli's son Yuan Shu) family. －Wang Shimin of the Ming Dynasty, "Yanke's inscription and postscript, inscribed from the painting of Yuan Huanzhong, the envoy of Guan"

This painting is authentic. －Xue Fucheng of the Qing Dynasty, "Viewing Oil Paintings in Paris"

But the same as the truth.

The truth is the same.

13. It is also a Buddhist concept, which is opposite to "delusion"

There is essence in the darkness, and the essence is true, and there is faith in it. - "Laozi"

14. Another example: real people and real things; it is difficult to distinguish between true and false; true form (real form or image); true teaching (innocent teaching); true writing (authentic writing); truth (Buddhist language. It still refers to the original appearance and reality. Later it refers to the original appearance or true situation of things).

15. Right. Opposite to Fu and Xie

Gong Kai and Zhen, with both hands raised to caress the platform. - "A Brief History of Civilization"

16. Another example: Zhenhong (true red; deep red); Zhenkai (referring to regular script); Zhenzhai (the true destination after death); Zhencui (moral character) Superb); Zhenlu (pure ambition).

17. Jing; Chun

The hair box and the piano are quiet, and the wine tastes true when the bottle is opened. －Zhang Hu of the Tang Dynasty, "Le Jing"

18. Another example: Zhenbai (pure white); Zhenjin (pure gold; real gold); Zhengang (pure steel); Genuine (innocent) Quality); Zhenfeng (simple customs); Zhenpu (innocence and simplicity)

19. Original, inherent

I don’t know the true face of Mount Lu, just because I am in this mountain. - "Inscription on the Wall of the Western Forest" by Su Shi of the Song Dynasty

20. Another example: true state (true color; natural style)

21. Sincerity; honesty, true emotions

< p>Truth is the utmost sincerity. …What is true is within, and God moves outside. This is why truth is valued. - "Zhuangzi, Fisherman"

Among the plants, pine is the only one endowed with true strength.

——Ming Song Lian's "Kansong'an Ji"

22. Another example: Zhenlie (loyalty); Zhenzhen (sincerity); Zhenxiu (sincere practice); Zhenxin (sincerity); Zhendu (sincere and profound); sincere (sincere and sincere); sincere (sincere emotions).

23. Clear; real

I didn’t take it seriously. I didn’t know whether it was four or six. - "A Biography of Marriage that Awakens the World"

24. Another example: hearing is true; seeing is true; true bright; true (clear, clear).

25. Reality; indeed

Is it really true? －"Miscellaneous Comments" by Han Yu of the Tang Dynasty

I really don’t know about horses.

26. Another example: This person is so good; he runs so fast; he is really not ashamed (really worthy of it); he is really capable (really possible; really able); he is really good (real; sure)

Illusion refers to the change and transformation of all things in the world, which belongs to the dialectics of Tao and Qi. It is different from the subjective idealism of Buddhism and should not be confused.

"Liezi·King Mu of Zhou": "The changes that can be achieved due to the change of shape are called transformation and illusion. The creator is ingenious and his skills are profound. It is skillful and shallow, so it rises and falls with time. Only when you know that illusion is the same as life and death can you learn about illusion."

The view of true illusion in Liezi was nurtured in the local culture.

Illusion is not true but confusing, true and illusory are opposites, fixed and illusory are opposite, and light and illusory are opposite. From the different types of illusion, the ancient meaning of the character Zhen and the Taoist ideal of the real person, we can know:

The theory of "True Illusion" in Liezi has local origins.

1. Illusion is unreal and uncertain, and it has psychogenic types and non-psychic types.

In oracle bone inscriptions, Huan is the inverted form of Yu. "Shuowen" says: "Illusion, following from the opposite, deceiving and confusing." The meaning is that it is untrue and confusing (confused means that one cannot tell whether it is true or not, and is uncertain and confused), that is, it is untrue and uncertain but confusing. The general usage is limited to graphic understanding (it is different in Taoism).

The variant character of phantom is dian (pronounced the same as phantom), and the original meaning of dian (xuan) means confusion and inability to see the truth clearly.

Illusions can originate from uncertainty in the theory of change, such as unpredictability, or from sensory errors or psychological fabrications, such as hallucinations or dreams, or from images that twist and turn to reflect the true nature and reality. Misunderstanding the truth, such as mirages in the desert and on the sea, is an illusion to those who think it is real, but not to those who understand - similarly, when faced with teasing, one does not know how to change illusions, but if one knows, there will be no confusion or illusion.

Therefore, there are psychogenic types and non-psychic types of illusion.

2. The general meaning of the word "zhen" in Chinese refers to the original or original existence in the dispute relationship. In Chinese, the word "zhen" is used as a noun, referring to the original or original existence, such as seeking truth and returning to the truth; as an adverb, it refers to the original. Naturally; used as an adjective to refer to the natural, such as truth, truth, innocence, false refers to epistemologically non-natural, false refers to behavior theory non-natural, pseudo refers to the non-natural of works, and illusion generally refers to The image is cognitively non-native, which means that the object is non-native in terms of psychogenic theory.

It can be said that the general meaning of the word "zhen" in Chinese is in noun usage, which refers to the original or natural existence in a dispute relationship: in a dispute relationship, when talking about whether it is the original or not, the customary word is "true".

Truth can be real or imaginary. There is truth and truth and imaginary. The distinction between truth and reality is an important content of Feng Youlan's new Neo-Confucianism. Some passages in the Zhou Mu King Chapter of Liezi emphasize the opposition between truth and falsehood. The theory of truth and falsehood is from a psychological perspective and is the main content of the theory of truth and falsehood.

3. The original meaning of the glyph or the glyph understanding of the real character in Chinese is to leave the shape and return to the original meaning

The ancient characters were created by the Wu family, and their usage may be a combination of several different pronunciations of the character. The meaning can only be highlighted in one glyph. The original meaning of the glyph cannot be equated with the general meaning. It only shows that this meaning is valued by the person who created the character.

In the oracle bone inscriptions, the upper half of "Zhen" means "person" and the lower half means "ding". The tripod is a high-level sacrificial vessel. Viewed in isolation, it is difficult to determine its specific meaning, but one key point can be determined, that is, it is related to "gods". And combined with later usage, its meaning is that it is really the deification of some kind of master, or the ascension of a great wizard.

One theory is that the character Zhen is a deformation of the character Zhen. The original meaning of Zhen is to ask the gods, that is, to communicate with the gods to understand the hidden nature of things. Zhen and Zhen are of the same kind, and both lead to the super-transformed world.

The variants of Zhenzi are in the form of Xiaozhuan characters, which should show the original meaning of Zhenzi in more detail than the oracle bone characters. It has a complex structure. The dagger (hua) on the top means change ("Shuowen" says: "dagger, change", Xu Haoyun: "dagger, hua, ancient and modern characters"), the upper part is the eye, indicating the shape, and the lower part is Indicates hidden, below eight, table multiplied tools. The meaning is: change the form and return to the mysterious world or return to the origin. It has the same point as "Zhen" and has ().

"Shuowen" said: "True, the immortal transformed and ascended to heaven." Here, heaven refers to the mysterious super-physical world, that is, the metaphysical world.

"Zhuangzi·The Great Master" says: What is a real person? He who can surpass the false and the Tao. It can be seen that taking truth as the basis of falsehood is Tao, and metaphysics is called Tao. It is essentially consistent with the view of "Shuowen".

It can be seen that the verb true means to return to the origin and return to the original world, that is, to originate. It can be seen from several words () of Zhenzi that its "meaning root" is the original.

4. In the dual world view of the Wu family, the physical world is unreal. If the real and imaginary are in opposition, the physical world is an illusion.

It can be seen that the ancient meaning of the word "zhen" is The physical world is unreal.

According to the "Book of Han·yáng Wangsun Zhuan", during the Han Dynasty, yáng Wangsun said: "The spirit exists in heaven, and the body and body exist in the earth. The spirit separates from the form and returns to its true nature, so it is called The ghosts, the ghosts will return." He also regards the world of form as unreal. His worldview probably belongs to the Wu family.

In the theory of the opposition between reality and illusion, the "unreal" physical world is the world of illusion, and this illusion belongs to the non-psychological type.

The ancient Chinese characters have a strong inheritance (), which embodies the dual world view of the Wu family. This is their fundamental concept. Wu is the communicator and traveler between the human world and the mysterious world. In Wu culture, true The characters express the mystery of the two worlds and the metaphysical world (), my home (home) ().

5. Taoists generally believe that real people transcend the sǐ, so the world of sǐ is not really uncertain but charming, it is the realm of illusion. Taoists originate from and surpass the witch culture

The truth of Taoist teachings is a special form of truth, a special form of original or original existence, that is, "Tao": cultivating truth and returning to truth, that is, cultivating Tao and returning to Tao, and "Tao" refers to the universe. Origin.

The Taoist ideal of a real person is to cultivate the truth and return to the truth, that is, to cultivate and refine the Tao and to be in harmony with the original truth of the universe.

In "Zhuangzi·The Great Master", the truth of the real person lies in the super-born sǐ: "The real person in ancient times did not know how to talk about life, and he did not know èsǐ", "He can enter the non-birth and non-sǐ... and know without leaving the form, Same as Datong, this is called sitting and forgetting. "

"Huainanzi·Benjingxun" says: "No sǐ, no birth, no emptiness, no excess, this is the truth of the real person. In super life sǐ.

Wang Yi of the Eastern Han Dynasty said in "Nine Thoughts·Shou Zhi": "Follow the real person and soar, and feed on the vitality and live forever." —————The truth lies in the transcendence of vitality.

Also, "Huangdi Neijing·Suwen·Ancient Innocence Theory Chapter 1" says: "In ancient times, there were real people who grasped the heaven and earth, grasped the yin and yang, exhaled the essence of xī, and stood alone to guard the gods. Their muscles were like 1. Therefore, it can live forever in heaven and earth, and has no end. This is how the Tao is born." - The real person is in harmony with the Tao.

A real person can live a long and stable life, and can have few desires and no confusion.

So, relatively speaking, living people are unreal people. From a long shot, there is no definite () existence. A hundred years of life are like a bubble in the world of Dahua. Moreover, life is full of All kinds of desires are confusing: the world of life is a world that is unreal, uncertain and fascinating. It is the world of illusion, because illusion is unreal, uncertain and confusing.

In Taoist ontology, all physical worlds are phenomenal worlds, living worlds, and illusionary worlds.

6. Be sure to distinguish between two comparative systems - the Taoist true illusion is different from the everyday true illusion

In the everyday system, people who have life and a sense of reality are The real person is a real person, the straw person is a fake person, and the shadow of the object mistaken for a person is an illusion or a phantom person.

In the ontological system of Taoism, Tao is the ontology, the person of the ontology is the person who lives in the Tao, and the person of the form is the illusory person.

They all take the ontology as true. If the ontology refers to different things, then the positioning of the illusions derived from comparison will be different.

As long as one understands the comparison between reality and reality (), the Taoist inference is easy to understand and does not feel weird.

7. The theory of true illusion in "Liehzi" is essentially the same as the theory of true illusion in the local hidden hán of Zhonghuhuá.

"Liehzi" The illusion of clouds is not different from that of sǐ, and those who give birth to sǐ All things are illusory, and the meaning of "hidden hán" is to take the transcendent sǐ as real. In addition, "Liezi" in the chapter of King Zhou Mu says that "the real person in ancient times forgets himself when he wakes up, and never dreams when he sleeps." "Zhuangzi: The Great Master" says "In ancient times, "The real person sleeps without dreams and feels without worries." The text is consistent: Therefore, the view of truth and illusion in Liezi is consistent with the common concepts of Taoism.

In addition, Wang Sunyang of the Han Dynasty said, "Leave the body and return to the real home", and the Tianrui chapter of Liezi said, "Return to the true home", which is also consistent ().

In the history of pre-Qin thought, in the existing literature, the concept of illusion is just an inference. Except for Liezi, no one has explicitly stated it, so its historical context cannot be discussed.

It can be seen that the theory of true and illusion in Liezi is essentially the same as the local Chinese concept of the word "illusion", the concept of "true", the concept of "real person" and its implicit world view of true and illusion. Therefore, the theory of true illusion in Liezi can be nurtured by the local culture of Pre-Qin.

3. In terms of the view of true illusion, the dialectical theory of Tao and Qi in Liezi is different from the subjective idealism of Buddhism

1. The theory of true and illusion in Liezi is the theory of Tao and Qi. Dialectically speaking about the relationship between ontology and phenomena

Pay attention to the statement of the creator and the cause of form in Liezi: "The beginning of creation, the change of yin and yang, is called birth, and it is called sǐ." Change, due to the change of shape, is called transformation, and it is called illusion. The creator is ingenious and his power is profound, so it is difficult to end. It is not different from the original sǐ, so it can be compared with learning and illusion. "

The creator and the cause of the form are the ontology and the phenomenal relationship. The so-called creator of Taoism is Dao and Yuan Qi. In the Taoist worldview, the two entities are Tao (nothingness) and "One" (vital energy). Tao generates vitality, and vitality changes into thousands of forms. "Liezi·Tianrui" says: "If the visible is born from the invisible, then the heaven and the earth will be peaceful? Therefore, it is said: There is Taiyi, there is Taichu, there is Taishi, and there is Taisu. Those who are too easy do not see Qi: Taichu "Taishi" is the beginning of Qi; "Taishi" is the beginning of form; "Taisu" is the beginning of quality. "Using new language to express the Taoist worldview, talking about the essence of being inseparable from Wu (Taiyi does not see Qi) and One (Taichu is the beginning of Qi), when talking about phenomena, we talk about shape and quality.

It can be seen that the essence of its broad ontology is the theory of change of "Tao-Qi" or the dialectical theory of Tao-Qi.

Tao-Qi dialectics believes that the world is the free change of "Tao-Qi" and does not exist or change due to the presence or absence of our hearts. Therefore, the true and illusory meaning of the worldview does not depend on our The existence or non-existence of the mind changes.

2. Buddhism’s view of true illusion is subjective idealism

“All things are only the mind” is a famous saying of Buddhism (in the theory of consciousness only, it is all things only consciousness). The so-called world is an illusion and everything is like bubbles and shadows. This is because the world is an illusion of our hearts, which is subjective idealism.

3. The two views of truth and illusion are both derived from the dual worldviews of the Wu family, but are essentially different

Taoism and Buddhism originate from different Wu family cultures, and the views of truth and illusion are similar. Rather than "is": Buddhism originated from Brahmanism in ancient India, and thus originated from ancient Indian witchcraft culture in its distant ancestors. The most common basic concept of the worldview of shamanism around the world is a dual worldview, so the differences between Taoism and Buddhism The concept of true illusion has some similarities ().

However, there are essential differences between the two: the Buddhist view of true illusion is subjective and idealistic, and all things are the illusion of the heart. This illusion is a type of mental cause; the Taoist theory of true illusion is the dialectical theory of Tao and Qi. What is real is the essence, the Tao and "oneness", while the illusion is the phenomenon, the change or non-authentic transformation of the vitality, and this kind of illusion is not a type of psychological cause.

The so-called "living energy and tangible shape are all illusions" and "I and you are also illusions" in "Lieh Zi". If you look at it still, it is easy to have the "thing-me" perspective, which is easy to Understand that its "illusion" is a psychogenic type of illusion, thus adhering to subjective idealism. We should pay attention to its premise, pay attention to certain changes () and diachrony (): the relationship between creator and shape; what is changed by yin and yang is called sǐ. Calling it an illusion has nothing to do with our hearts.

Feng Youlan is right: before Buddhism came to the West, “people’s views on the world were all realist. That is to say, there is an objective outside world besides our subjectivity. It is said that the outside world must depend on our hearts. "The beginning of existence is a very strange theory in people's eyes."

The illusion of Taoism does not exist based on my heart, but because it is not true () and because it is endlessly changing. But now, we must cultivate ourselves and return to our roots.

Of course, the realism mentioned by Feng Youlan is absolute realism, in which the illusion of true illusion is absolutely non-reality; the Taoist view of true illusion belongs to relative realism, and illusion is relative to the mind. A certain kind of reality (), but compared to Tao, it is actually () too low, right and wrong, success or failure turn into nothing, and thousands of forms disappear.

Because of the different ontology of Buddhism and Taoism, they have different ways of cultivating freedom from illusion.

Taoism emphasizes abstaining from desires and practicing qi in order to cultivate truth and become immortal, while Buddhism emphasizes eliminating desires, calming wisdom, and cultivating the mind to reach nirvana. Although Esoteric Buddhism is a combination of Buddhism and technical schools, the practice of growing a lotus flower is actually It emphasizes cultivating one's body to become an immortal, cultivating a rainbow body, etc. Its worldview is still Buddhist.

The view of true illusion in Liezi was nurtured in the local culture. It belongs to the dialectics of Tao and Qi, which is fundamentally different from the subjective idealism of Buddhism. Therefore, the source of the view of true illusion in Liezi is , it can only be the local nurturing () culture, not the imported Buddhism.