Huang Lao and his study of Guiyang.

The evolution of ancient schools is often influenced by geographical factors. The above-mentioned two factions, Huang Lao and Zhuang Lao, both exceeded the geographical restrictions in the prosperous period, but they were all related to the region in the embryonic period. Generally speaking, in the late Warring States period, the theories of the North and the South were widely popular, and the northern Taoism in the Huang-Lao system was more intense, while the Zhuang-Lao system was the opposite. There should be many ideological differences between the northern and southern Taoists, among which the southern Taoists advocate Yin Gui and the northern Taoists advocate Guiyang. "Wen Zi Suntech" says: Yin damages things, Yang bends over. Yin enters and Yang retreats, the villain gains the momentum, the gentleman avoids harm, and the heaven is natural. Yang Fengdong, everything slowly gets its place, based on the sage's Tao. ..... Yang goes up and down, so it is the master of all things. Not long, so it can start over. In the end, it can last a long time. It can last for a long time, so it is the mother of the world. Then you can use yang livestock, yin qi can be accumulated and then transformed, and people can be transformed without livestock accumulation, so saints accumulate carefully. Yang destroys yin, and everything is fat; Yin extinguishes Yang, and everything declines. Therefore, if you raise yang, everything will prosper; If you nourish Yin, the world will perish. If the sun doesn't set, everything will fail; You can't be a minister, nor can Dehua. Therefore, you are smart when you are a minister, but you are black and deaf when you are not a minister. There is no doubt that Wen Zi is a Taoist work, but the discussion about "saints follow the Yang Tao" and "princes prosper by following the Yang Tao" in the book is eye-catching. What is it if it is not a "Taoist priest in Guiyang"? Of course, the book also mentions that "nothing can be achieved until the sun goes down", which means that "Yang Dao" and Lao Tzu's weak and modest thoughts are parallel, but Taoist works are at most so. There is no conclusion about the author of Wen Zi in academic circles. Some people think that Wen Zi's "Wang Ping" is Han Zhi's Zhou Pingwang. According to the Warring States words in Wen Zi, Wen Zi's "King Ping" is King Chu Ping, and Wen Zi's time will not be earlier than that when Qi Xuan called the East Emperor and Qin Zhao called the West Emperor. In this case, the mention of "Heavenly King" has a special meaning in Wen Zi. "Heavenly King" was the honorific title of the Northern People to the Zhou Emperor during the Spring and Autumn Period and the Warring States Period. The southern States of Chu, Wu and Yue claimed to be kings, which meant confronting the Zhou Dynasty. It seems that Zhou will not be honored as the "King of Heaven". The bamboo slips "Wen Zi" say: "Taoism preaches saints". Tianwangbu ... This passage is obviously what Wen Zi said when he answered Wang Ping's question in Wen Zi. The "Tianwangbu" may be the "word" quoted by Wen Zi or the explanation and development of "word" by Wen Zi. Wen Zi first mentioned "Heavenly King" and compared it with "Jing" and "Biography", proving that it was written by northerners after the Spring and Autumn Period, not by people from Chu, Wu and Yue countries in the south. Wen Zi's proposition that "saints follow Yang Dao" can only be an example of the proposition that "the northern Dao returns to Yang Dao", which has nothing to do with the southern Dao. Wen Zi's theory of "Returning to Yang" may have inherited the Four Classics of the Yellow Emperor. The second chapter of this book, Sixteen Classics, has a chapter on the dispute over surnames, comparing punishment with morality, saying that "punishment is blunt and moral, and punishment is yin and Deyang". This proposition was a disguised formulation of "Guiyang" at that time under the background of attaching importance to morality and neglecting punishment. "Jing" also has a chapter "by the way", which advocates "no conspiracy"; In another chapter, the first line, there is also a saying that "conspiracy is unlucky." This view against "conspiracy" and "Guiyang" are undoubtedly complementary. There are many figures in the silk book Four Classics of the Yellow Emperor, which can be found in Guanzi, Guanzi, Wen Zi, Han Feizi, Guoyu Yuyuexia, Warring States Policy, Historical Records and Huainanzi, among which Guanzi and Guo Mu are the most common. Although the age of Guanzi is uncertain, it is definitely the work of Qi people. Although the author of Guanzi is said to be from Chu State, he is closely related to Pang Jie, a famous soldier of Zhao State. For example, the contents of five articles in the book are Guo Guanzi's answers to Pang Zi's questions, Shi Xian and Wu Ling Wang. The silk book The Four Classics of the Yellow Emperor is close to Guan Zi and Guo Guan Zi, so it is reasonable to infer that it is a work of northern Taoism. According to historical records, during the Warring States, Qin and Han Dynasties, the hot areas of Huanglao studies were mainly Qi, Yan, Zhao and Han, which can also support the conclusion that the Four Classics of Huangdi originated from northern Taoism. On the premise of this conclusion, the propositions of "no conspiracy" and "punishment of Yin Deyang" in the silk book The Four Classics of the Yellow Emperor can only be said to be an example of the proposition of "Guiyang in the North Road", which has nothing to do with the South Road. During the Warring States Period, southern Taoist works were famous for Zhuangzi, Fan Li, Xunzi, Xunzi, Laolaizi, Changluzi and Transverse Zi. As mentioned above, although Guanzi may be from Chu State, Guanzi may be written by the descendants of Pang Xian of Zhao State in the late Warring States period, and cannot be regarded as a pure Taoist work of Chu State. Yuan Huan mentioned in Historical Records, Biography of Mencius and Xun Qing is the author of this novel. Although Yuan Huan was a native of Chu, he became famous in Xia Ji, Qi, and had the status of Mr. Xia Ji. Whether the novel should represent Qi Taoism or Chu Taoism remains to be clarified. As for Xunzi's, Lao Laizi's and Chang Luzi's views on Yin Gui, there is no textual research. In this way, we can't study the problem of "returning to Yang" or "Yin Gui" of Nanzong Taoism without taking Zhuangzi and Fan Li as the main materials. A quote from Lao Dan in Zhuangzi Tian Zifang is very striking: "Sue, Yang Hehe. Su Su surpassed the sky, and he was brilliant. The two are in harmony with each other, or they are not seen for discipline. " His statement that the "lunar sun" comes from the sky and the "sun" comes from the earth contradicts the ancient consensus that heaven and earth are yin, which puzzles future generations. Guo Xiang did not explain this strange statement, but Cheng's Shu said: "Su Su and Yin Qi are cold; Hehe, Yang La; Yang near Yin, Yin in Yang, it is also good to say. " This formulation of "Yang in Yin" and "Yin in Yang" is mostly inspired by Yi Zhuan, which shows that Zhuangzi is reluctant. Yi Zhuan takes the sky as pure Yang and the earth as pure Yin, and pure Yin is the so-called transformation from Yin to Yang in Zhuangzi, which is different from the concepts of "Yang in Yin" and "Yin in Yang". In the Yi Zhuan system, "Yang in Yin" and "Yin in Yang" are the images of Kan and Li, but Kan and Li are not called "Yin Zhi" or "Yang Zhi" in Yi Gua. It seems necessary to reinterpret the argument that nature is yin and the earth is yang in Zhuangzi. Interestingly, my friend Mr. Wang Bo pointed out that this theory coincides with the theory of "negative yin holding yang" in Laozi. The forty-second chapter of the popular reading "Laozi" says: All things are negative and embrace Yang, while rushing and harmonious. This sentence in the silk book is incomplete. In the first edition, the word "Zhongqi thinks peace" can still be recognized, while in the second edition, only the word "Daihe" can be recognized. According to the articles in Huainanzi Spirit and Laozi quoted by Wen Zi Suntech, the negative yin in this edition of Laozi should be corrected to negative yin, and the whole sentence should be: Everything is dark and holds yang, and the middle qi thinks harmony. Comparing this sentence with the statements of "to Yin" and "to Yang" in the above-mentioned Zhuangzi, we can see that "to Yin" means "bearing the sky with qi", which means that the natural qi of Yin is above all things, so it is called "everything takes Yin as the top" or "negative Yin". "Holding Yang" means "holding the earth", which means that the earth is born of Yang and under everything, so it is called "everything holds Yang". The author's understanding comes from hearing his friend Wang Bo's comments. It seems that the importance of heaven is greater than that of earth in Zhuangzi. Therefore, it is true that Zhuangzi gives birth to yin and the earth gives birth to yang, which can be used as an example of Zhuangzi's learning or the "Gui Yin" of Southern Taoism. Han Shu recorded two articles, namely Fan Li and Shu Si Shu. However, the strategies of military strategists are often related to those of Taoism. For example, there are examples of "going out" and "going in" in the records of Hanshu, which proves that some chapters of Fan Zi and Guo Guanzi can enter both military strategists. Books such as Guoyu Yue Xia, Yue Jue Shu and Wu Yue Chun Qiu contain many comments on Fan Li, which are full of Taoist characteristics. They are Fan Li's lost essays, which can also prove that Fan Li has the nature of both Taoist works and military books. "Yue Jue Shu Volume XIII Legend on Pillow" says: Yue Wang said, "What is Tao? What is surgery? What is the ending? What is reality? " Fan Zi said to him, "Taoist, Mr. Heaven and Earth, I don't know how old I am; It is unwise to write everything into one song; Therefore, it is called Tao. Tao is angry, qi produces yin, yin produces yang and yang produces heaven and earth. Heaven and earth stand, then there are cold, hot, dry and wet seasons, and everything is ready. The content of this section is completely based on Laozi, in which the words "Tao is Qi, Qi is Yin, Yin is Yang, and Yang is heaven and earth" show that "Yang" is below "Yin" in the universe series. This is a thorough "Yin Gui" theory, because the book Fan Li was probably written by the southern Vietnamese (according to historical records, the Yue Family Letters and Yue Jueshu recorded that after the demise of Chu, the remnants of the State of Yue existed for a long time, and the descendants of the King of Yue were called monarchs, so it was natural for the Vietnamese to describe Fan Li's remarks from the end of the Warring States to the beginning of the Western Han Dynasty. The above discussion about Yin Gui, a southern Taoist school, shows that Laozi's thoughts also belong to the Yin Gui school. The so-called "Everything is negative and holds Yang" in Laozi is similar to the so-called "Born as Yin and Born as Yang" in Zhuangzi, which means that Yin is above everything and Yang is below everything, so this statement in Laozi means "expensive Yin". Generally speaking, Taoist thoughts in the north and south originated from Laozi, and the theory of "Yin Gui" in the south is closer to Laozi's thoughts than the theory of "Returning to Yang" in the north. This relationship between distance and distance can be explained by Laozi's native place: Laozi was a native of the State of Chen at the end of the Spring and Autumn Period, originated from Shun, and did not belong to the cultural system of the Northern Zhou Dynasty. Chen's geographical position is close, and it was eventually annexed by Chu, so the cultural exchange between Chen Chu must have a long history. This difference between Guiyang and Yin is not only based on the ideological position opposite to North Korea, but also related to the climate in the north and south. In the cultural history of China, "Yin" always means cool or cold, and "Yang" always means hot or warm. The difference between Guiyang and Yin Gui is closely related to the cold weather. The climate in the south is hot, so southern Taoism takes heat as its bitterness and coolness as its beauty, and advocates "expensive yin"; The climate in the north is cold, and northern Taoist priests like warmth and hate cold, advocating "Guiyang". The kindness of other nations in the world also follows such rules. For example, India's climate is mainly tropical, so Indian religions use cold water to symbolize painful liberation. Germany and Britain in Europe are closer to cold regions, and the Protestant churches prevailing in these countries advocate a bright and positive attitude towards life. Counting the wars of aggression in the ancient world, there were many invaders in the south and few in the north. For example, in the history of China, northern forces often unified the south, Macedonians marched from north to south, and Romans conquered Carthage. To some extent, this situation is related to the fact that residents in cold areas tend to be quiet, while residents in hot areas are still very quiet. From this overall situation, the author asserts that it is reasonable for southern Taoism to "love Yin" and northern Taoism to "return to Yang".