The Interpreting Characteristics Of Wangpang's Nanhuazhenjingxinzhuan

Wangpang was one of the important representatives of the Jing Gong School,and his Nanhuazhenjingxinzhuan is one of the important works of the Song Dynasty in the study of the Zhuangzi.He analyzed Zhuangzi's person and book from a unique perspective in an attempt to restore Zhuangzi's original meaning,but he could not remove the Confucianism and Buddhism from his family ideology.Thus,in the intermingling of Zhuang and Confucianism and Buddhism,Wangpang wrote the Nanhuazhenjingxinzhuan.But where is the "new?"?In this paper,I would like to start with the text and explore how Wangpang interpreted the Zhuangzi?And how it has reflected its own interpretative features in the Nanhuazhenjingxinzhuan?In order to explore these issues,this paper focuses on four aspects:The first chapter mainly examines Wangpang's book and provides a textual basis for the study of the above issues.Because of his political position,Wangpang was framed by people such as Shaobowen and Litao and others after his death,which gave posterity a sinister and vicious image.In addition,there is a Chinese saying that"writing is like a person",which makes it difficult to circulate the works of Wangpang with negative images.Because there are different views in the academic community as to whether Wangpang's Zhuangzizhu and Nanhuazhenjingxinzhuan are the same,the first chapter,based on the examination of the relevant literature,considers that in terms of volume and content,it is more likely that Zhuangzizhu and Nanhuazhenjingxinzhuan are not the same,establishing the basis of the lines.Afterwards,the background of the writing and the unique structure of the chapters of the Nanhuazhenjingxinzhuan are analyzed.The second chapter mainly illustrates how Wangpang interpreted the Zhuangzi by "Interpreting Zhuang by Zhuang".Wangpang first to analyze Zhuangz's language by"Forgetting His Words with Pleasure".He believed that to really get the meaning of Zhuangzi,must first forget the confusing words of Zhuangzi.After unveiling the veil of the language,drawing on Guoxiang's "Images set off Meaning" and Chengxuanying's elaborate explanatory notes,Wangpang gave the names in Zhuangzi a new philosophical connotation of Zhuangzi by "Making the Name Meanings",and grasped the relationships between the characters throughout the book,laying the foundation for"Interpreting Zhuang by Zhuang".The Tao is the highest concept of Zhuangzi,and Wangpang explained Zhuangzi's Tao by saying that the Tao has no square,no body,and is everywhere,and that the Tao is one with all things.For the philosophy of Zhuangzi inseparable from the idea of "the Happy Excursion" Wangpang thought that can be divided into the external and internal Peripateticism.The third chapter focuses on exploration of the invocation of Confucianism by the internal holy and external king.At the level of the inner holy,Wangpang focused on invoking the Confucian idea of "Knowing the Law and Keeping Nature to Get Human's Destiny" in the Yizhuan,giving "nature" the connotation of "stillness" and "truth",and also mixing the Confucian morality of life into "reason".The Confucian humanistic theory pulled Zhuangzi from the ideal world back to the real world.At the level of the external king,Wangpang increased the strength of the reverse interpretation of the Zhuangzi,transforming the Taoist rule of doing nothing into doing something according to time,transforming the Zhuangzi to wander beyond the world into doing something meaningful,demonstrating the Confucian ethical outline by the order of the world and human,changing the Taoist "king" into the Confucian Taoist "king".The fourth chapter explores how Wangpang came to the aid of the Buddha from the two concepts of "Tao" and "the Happy Excursion".Wangpang thought that Zhuangzi's "Tao" had the characteristic of having no square and no body,and that this formlessness was like the "vacuum" of Buddhism.The Tao,in turn,has the function of transforming all things,and this seemingly non-existent characteristic is in line with the nature of the "vacuum and existence".And in explaining the "the Happy Excursion",Wangpang rainfall mixed with more Buddhist elements.He thought that "the Happy Excursion" is to be free to exist in the world,and it is free to flow around without any hindrance.He used the word "no-self" to explain the "loss of self" and denied the "I"more completely.Used the word "no mind" to explain "mindfulness" is a more complete denial of "mind".Borrowing these Buddhist concepts to interpret the Zhuangzi makes the meaning of Zhuangzi's emergence from the dusty world even stronger.On the basis of the original purpose of the Zhuangzi,Wangpang's Nanhuazhenjingxinzhuan has strongly invoked the ideas of Confucian Buddhism and Zhuangzi,and fused the ideas of Confucian Buddhism and Zhuangzi,in order to recreate an ideal world in which there is nothing to do and everything to do.He has constructed a unique Zhuangzi philosophy system with Zhuangzi's thought as its core,which also includes Confucianism and Buddhism,and has provided a unique interpretive perspective for future generations to interpret Zhuangzi,enriching the connotation of Zhuangzi philosophy.