Annotation Research Of Chuang Tzu’s “Cheng Xin”

"Cheng Xin" is an important concept in Qi Wu Lun,and no matter which annotation it is,it is believed that the generation of right and wrong is inseparable from "Cheng Xin".Everyone thinks they are right,but the other thinks they are wrong.People only see differences between things,so they form different standards of right and wrong.There is no standard to measure who is right and who is wrong in the debate about right and wrong.Even if you win a debate,it is not necessarily true knowledge;Losing an argument is not necessarily a wrong understanding.Allowing others to participate in the debate,no matter which viewpoint they hold,cannot determine who is the truth.The argument between right and wrong is to see the finiteness of human beings,and once one holds a certain viewpoint,one cannot recognize the opposite of the viewpoint,thereby recognizing things with a one-sided view.However,the formation of " Cheng Xin " marks the maturity of the spiritual subject of human beings.The formation of the human body can directly contact everything in the world;The formation of spirit can provide a conscious understanding of all things in the world.People’s different understandings of things form different standards of judgment,which precisely constitutes the spiritual particularity of people.To survive in the world,people need to have sufficient mental understanding to help them better handle the problems in life and meet the needs of daily life.Every time there is a change in thought,people always draw wisdom from Chuang Tzu,and also give Chuang Tzu a new era characteristic,in order to elucidate their thoughts."Cheng Xin" is the key issue in the annotation of Chuang Tzu.There have been three different interpretations of the value judgment of " Cheng Xin " over the ages: Guo Xiang believes in neutrality,Cheng Xuanying believes in negativity,and Lin Xiyi believes in positivity.Guo Xiang’s annotation of " Cheng Xin " mainly combines "Du Hua" theory.Guo Xiang believes that everything comes into being naturally and as a result of "Du Hua",and "Cheng Xin" is no exception.Then,using the viewpoint of "Xing Fen",Guo Xiang distinguished the nature of saints from that of ordinary people.The innate nature of saints can make them "Wu Xin",truly obedient to things in the face of intrusion,without any personal emotional clutter.The natural endowments of ordinary people cannot reach the realm of "mindlessness".Ordinary people need a sufficient heart to solve and handle problems in their daily lives.There is an insurmountable gap between saints and ordinary people.Ordinary people cannot force themselves to be "unintentional",but can only exert themselves to the extreme within the scope of their nature and achieve the desired freedom.Cheng Xuanying’s annotation of " Cheng Xin " mainly combines the thought of "Chong Xuan".Cheng Xuanying’s status as a Taoist made him pay special attention to his physical and mental cultivation.Both Taoism and Taoism advocate eliminating all personal factors and returning to the original state of the Tao.In the cultivation of the mind,it is not only necessary to eliminate the attachment to "being",but also to further eliminate the distinction between right and wrong,maintain the Middle Way,and finally eliminate the heart of the Middle Way to achieve the importance of mystery."Cheng Xin" has an obvious human color and is far from the Tao,so it is necessary to constantly eliminate distractions and send them back.Lin Xiyi ’s annotation of "Cheng Xin" mainly combines the thought of "Neo Confucianism".Lin Xiyi understood "Cheng Xin" as the natural principle,but the reason for the occurrence of "Cheng Xin" was that the human heart overshadowed the natural principle.As a Neo-Confucian,Lin Xiyi inevitably introduced the natural principle into "Cheng Xin ",endowing it with true meaning.In terms of spiritual cultivation,Lin Xiyi believes that it is necessary to return to the "Cheng Xin" nature and eliminate excessive "Ren Xin".If we view things with the true " Cheng Xin ",then everything contains heavenly principles and conforms to the requirements of the Tao.