Wang Anshi's thoughts are greatly influenced by Taoism, especially the Taoist classics Laozi and Zhuangzi. Chao Wu Gong, a poet in the Song Dynasty, commented: "Fu Jie liked Laozi best all his life, so he paid the most attention to explanation." Wang Anshi wrote Lao Zi, which has been lost. Rong Zhaozu, a close friend, compiled a book "Wang Anshi's Notes on Laozi" according to the lost text. In addition, Wang Anshi also expounded Lao Zi's thoughts in various styles, including Lao Zi, Answering Wang Shenfu, Sun Xu, and On Rites and Music. Wang Anshi's works on Zhuang studies mainly include Answering Chen Shu, Answering Wang Shenfu Shu, Rewarding and Punishing Nine Changes and so on. In addition, some poems also involve Zhuangzi's thoughts. In fact, Wang Anshi's thoughts on Laozi and Zhuangzi are not immutable. With the evolution of his philosophical thoughts, Wang Anshi's Laozi studies and Zhuangzi studies have also undergone some obvious changes. If we regard it as an immutable whole, its ideological contradictions will be difficult to understand. At present, the relationship between Wang Anshi, Lao Zi and Zhuangzi is mostly studied from an unchanging whole, which inevitably leads to unexplained situations. In view of this, the author reorganizes this from the perspective of the evolution of Wang Anshi's thought, so as to more truly approach the reality of the relationship between Wang Anshi and Taoism.

one

Before the political reform, Wang Anshi's highest ontology was Confucianism, which rejected Buddhism and Taoism. Later, Wang Anshi recognized the ontology of Buddhism and Taoism. Although he used the words "silence" and "reckless inaction" in the early stage, the silence in the early stage is the performance of Confucian destiny, not the silence in the meaningless sense of Buddhism and Taoism. In the later period, silence and inaction became the common characteristics of Confucianism, Buddhism and Taoism, that is to say, the characteristic of ontology is silence and inaction, not the embodiment of the essence of Confucian destiny.

Wang Anshi wrote in his early letter "Answering Chen Shu" that Lao Zi's and Zhuang Zi's statements were inconsistent with Tao. Therefore, people who are interested in Taoism should spare no effort to learn the Confucian theory of saints, so as to understand the breadth and depth of the way of saints. Wang Anshi not only belittles Laozi and Zhuangzi from the perspective of "not all of them fit in with Confucian classics", but also shows his attitude towards Laozi and Zhuangzi by not reading two books carefully, that is, the books of Confucian sages are the priority and focus, and Laozi and Zhuangzi can only read them casually. Thus, when Wang Anshi was young, he only had a general understanding of the book Lao Zi and Zhuang Zi, and his attitude was the same as that of ordinary Confucian scholars who rejected Lao Zi and Zhuang Zi. However, Wang Anshi still affirmed Zhuangzi's view that "life can be divided into two parts, and life and death are not a burden in his heart", that is, Lao Zi and Zhuangzi are close to the way of saints ideologically. Life is divided into two parts, sex is related to the internal factors of self-determination, while life is related to the external factors of non-self-determination. Life can't be decided by itself, so it can't be forced, so we need to adopt an adaptive attitude. For example, Zhuangzi's attitude towards his wife's death is a natural attitude. In Wang Anshi's view, he just doesn't worry about life and death. This detached attitude towards life and death is very similar to Mencius' life.

Wang Anshi said in "Reply to Wang Shenfu": "Shenfu said,' Only if he is right, don't expect himself to be right, can everything be right." There is no way to say that time is wrong for yourself and things, so everything is right. There is no way to govern others, all of them are Zhuang zi. The so-called adult, is it the behavior of Zhuang zi? The right person does not expect the right thing, nor does he expect the right thing; You are right to yourself and expect positive things, which is not true. It is meaningless to be correct without expecting it; Being positive to yourself and expecting positive things is lifeless. If you are an adult, do you care about a meaningless life? Yangzi said:' it is a great weapon to treat yourself first and then others.' Yangzi called it a magnifying glass, and Gai Mencius called it an adult. If things are right, they will do the right thing for me, and then they will be right, but they will not do the right thing. In this letter, Wang Anshi criticized the inaction of Laozi and Zhuangzi. Wang Anshi believes that we should not be immune to ourselves, but should first make ourselves upright and consciously "take me right and then right, and don't be self-righteous." The difference between the former and the latter is that "doing things right depends on me" is to awaken their consciousness, and "doing things right" is passive acceptance. It can be seen that Wang Anshi adopted an open-minded, enlightened and emotional educational method in post-education research. If this sentence is understood as "it is beneficial to the world", Wang Anshi will implement it according to his correct decision and will not deliberately seek the result. Because these are not our own decisions, but related to external factors, we should do what we should do, and adopt a more tolerant and easy-going attitude regardless of the outcome. This attitude is undoubtedly flexible and rational. But in any case, we can't be as independent as Laozi and Zhuangzi, instead of "being upright for me". At this time, Wang Anshi's derogatory attitude towards Lao Zi and Zhuang Zi was very obvious, but he made a positive evaluation of Yang Xiong's related thoughts. This is different from the attitude of criticizing Yang Xiong in the later period of Original Nature, which shows that Wang Anshi's thoughts during writing this letter are very different from those in his later years. During this period, his attitude towards Laozi and Zhuangzi was generally exclusive, not an affirmation of Tao itself, but a criticism of his inaction spirit. In this letter, we can't see Wang Anshi's ontological recognition of Laozi and Zhuangzi's thoughts, which is quite different from his later ontological acceptance of Laozi and Zhuangzi.

Before Wang Anshi's early academic activities, that is, before the political reform, Wang Anshi's exposition of Laozi was only seen in the above two places and was criticized together with Zhuangzi. It can be seen that in the early academic activities, Wang Anshi regarded Lao Zi and Zhuang Zi as a whole, and did not make a detailed analysis of their thoughts. He mainly reads Confucian classics and dabbles in Buddhist and Taoist books. After the political reform, Wang Anshi made a special study on Laozi, not only commenting on Laozi, but also expounding his thoughts separately.

First of all, it is worth mentioning Wang Anshi's prose Lao Zi. According to Mr. Wang's opinion, this article was written when Wang Anshi Yuanfeng retired to Jinling in six years, which is actually consistent with Cai Shangxiang's opinion in The Chronicle of the King. In this essay, although Wang Anshi criticized Laozi's thought from the angle of non-utility, he thought that Laozi's inaction was "born, so everything was born without human help". Although this inaction is cosmological, it undoubtedly contains an ontological recognition of Laozi's inaction. Taoist nothingness is both the origin of all things and the origin of all things, so it also has ontological meaning. This kind of recognition is unprecedented, which shows that Wang Anshi's Taoist thought has undergone a qualitative change, from previous exclusion to reconciliation, so his thought has changed with political reform as the boundary. This has been discussed in the previous chapter and is omitted here. Some scholars believe that this article was written before the political reform. It can be refuted from two aspects. First, if we put this article in the early stage, it conflicts with Wang Anshi's attitude of rejecting the ontology of Laozi and Zhuangzi in the early stage, so we can't put it in the same period. Secondly, if we compare Wang Anshi's Lao Zi with Hong Fan Zhuan and Zhi Yi Lun, we can find that their thoughts are quite consistent, and the last two articles were written after the political reform, so Lao Zi with the same thoughts can only be written after the political reform.

Knowing clearly the writing period of Laozi, we have a quite clear understanding of Wang Anshi's different thoughts in the early and late period and Taoism in the later period. Although Wang Anshi's later thoughts criticized Taoism and Buddhism from the aspect of never entering the WTO, they recognized the ontology of Buddhism and Taoism. Understanding Wang Anshi's Buddhism and Taoism thoughts before and after the political reform can get a satisfactory explanation, that is, although Wang Anshi is still critical of Buddhism and Taoism, he accepts the ontology of Buddhism and Taoism, and on this basis, he is completely open and absorbed in Buddhism and Taoism, and no longer tries to hide it because Buddhism and Taoism are heretics. His works, such as Lao Zi Zhu, were also written under this ideological background, and the study and annotation of Buddhist classics were fully involved because of this guiding ideology.

two

In the following, the author criticizes some viewpoints of current academic circles in stages according to Wang Anshi's thoughts. In the article "Confucianism and Taoism of Wang Anshi School", Confucius thought that Wang Anshi's thought of "rewarding and punishing nine changes" originated from Zhuangzi's "heaven", which is of course no problem. Because Wang Anshi's writing ideas and language are all taken from this article. But the author did not point out the important differences between the two articles. First of all, the nine links in the nine changes are subordinate to Wang Anshi, that is, the next category belongs to the upper category. Zhuangzi's nine categories are juxtaposed and do not belong to the same category, and their importance is gradually decreasing. Wang Anshi's original text is: "Everything stays, and the sky is also; This is a matter of course and a way; The Tao is in me, and the morality is also; Love with virtue, benevolence; Those who love, those who are suitable, are righteous. Benevolence has successively, and righteousness has been up and down, which is called division; If you are not good at it first, you will not invade. " The relevant original text in "Heaven" is: "Therefore, those who know the Tao in ancient times, tomorrow comes first, followed by virtue; Virtue is bright, and benevolence is second. " Obviously, the relationship between Zhuangzi's Heaven, Benevolence and Righteousness is not subordinate, but decreasing in importance. Zhuangzi's statement originated from Laozi. He said: "Virtue is not virtue, but virtue; Virtue without virtue is virtue without virtue. Suntech does things without thinking; Doing nothing and thinking. Ren Shang did not consider this; Shangyi has thought it over. If you don't respond to the gift, you will throw it away. So, you lose your virtue, you lose your virtue, then you lose your benevolence, then you lose your righteousness, then you lose your righteousness. Those who treat their husbands with courtesy are loyal and trustworthy, and they are chaotic first. Those who know before, the brilliance of Tao, the beginning of stupidity. Therefore, a gentleman is thick but not thin; Actually, it is not in China. So go there and get this. " They are not a category, because there are obvious differences between Taoist morality and Confucian benevolence and righteousness. Zhuangzi put heaven first and benevolence second, and his position was very clear. Wang Anshi's Heaven and Benevolence belong to the category of Confucianism, which is essentially the same, that is to say, Heaven is the Heaven in the sense of benevolence and righteousness, and its connotation is both benevolence and righteousness. The relationship between heaven and benevolence and righteousness in Zhuangzi is not so. Therefore, the relationship between heaven and humanity discussed by Wang Anshi is not the relationship between heaven and humanity in the sense of Zhuangzi. In this article, Wang Anshi only borrowed Zhuangzi's style of writing, and his praise for Zhuangzi in "Rewards and Punishment for Nine Changes" was only made from his flexible measures for five changes and nine changes, rather than his recognition of Tao in the ontological sense. From his criticism, we can see that Wang Anshi still criticized Zhuangzi's Tao in the ontological sense, which was Wang Anshi's consistent attitude in the early academic activities.

Although Wang Anshi borrowed Zhuangzi's statement in the form of expression in this article, it is essentially the same as Han Yu's original way. Han Yu said, "Love is benevolence, benevolence is righteousness, and right is Tao, that is, you have nothing to do with yourself. In the name of benevolence and righteousness, morality is empty. " Obviously, in Han Yu's view, Confucian morality is related to benevolence and righteousness, which is different from Buddhism and Taoism. Han Yu's theory of benevolence and morality is integrated, and so is Wang Anshi's opinion. The morality and benevolence of Taoism are different from this. It advocates Taoist morality and belittles Confucian benevolence and righteousness.

In this article, Wang Anshi still insists on Confucian morality, but does not accept Taoist morality. This is obviously different from Laozi's only criticizing his useless attitude of avoiding the world and agreeing with Taoism's inaction, which is the embodiment of thoughts in different periods. When comparing Wang Anshi's works with Zhuangzi's thoughts, if we don't distinguish them, we can't make a correct attribution of their thoughts, and it is difficult to make a proper evaluation.

Wang Anshi explained in Laozi's 48-day Learning Day by Day that "learning day by day, learning day by day, losing and losing, even doing nothing." Doing nothing without doing anything, saying, "Learning is also poor. Tao, do your best. If sex is based on things, it is unreasonable in the world, so it is called' gradual'. The principle of the world should exist in nothing, so it is called' daily loss'. If you are exhausted, you will be reinstated. Therefore, those who' damage it and make it do nothing' will be reinstated. However, if life is not in a hurry to recover, it will be recovered, and then as for life, it will be said that' damage is too bad, it is inaction'. But doing nothing and doing nothing, so saying' doing nothing and doing nothing'. " Wang Anshi's explanation here can be said to be completely in tune with Lao Tzu's thought mentioned above. Inaction is the foundation of Tao, the root of all things, and Tao is scattered in all things, which is the principle of all things. Exhaustion is both the principle of all things and the Tao, so to do all things, we must return to inaction; If we achieve "loss and loss", we can "as for life." There is nothing wrong with doing everything according to the principle, so it is said to be "more and more"; According to Return to the Way, "the sun is lost." Obviously, Wang Anshi expounded this passage of Laozi from the ideological framework that inaction is the foundation of Tao and action is the end of Tao. His recognition of Taoist ontology is consistent with his later Taoist thought. We also see Wang Anshi trying to reconcile the exhaustion of divination in Yi Zhuan with Laozi's thought. In Wang Anshi's view, "nature" and "destiny" in the ontological sense here are equivalent to "inaction" in the ontological sense of Laozi, and the ontological feature is "nothing". This is also the inevitable conclusion that Wang Anshi reached on the premise of admitting the ontology of Buddhism and Taoism.

Wang Anshi's life theory is basically a combination of Confucianism, Buddhism and Taoism in the later period, that is, life is related to the highest ontology of Taoism. Tao is sexual in all things, and only people can prove it. If it is proved to be inaction, it is the highest state of "sex". This idea that life is in harmony with Tao and there are levels is similar to Su Shi's. In Wang Anshi's later period, the characteristics of sex and life are "nothingness", while the Tao noumenon of Confucianism, Buddhism and Taoism has the same characteristics. It is from this that he unified the Tao noumenon of Confucianism, Buddhism and Taoism and thought that they were interlinked. This was unimaginable before his political reform. At that time, Wang Anshi strictly adhered to the Confucian standard position and tried to eliminate the erosion of Confucianism by Buddhism and Taoism. However, when discussing Wang Anshi's theory of human nature, some scholars confuse his thoughts before and after, which can't reflect the development of Wang Anshi's thoughts and the different characteristics in the early and late stages. For example, after expounding Wang Anshi's explanation of Laozi's increasingly forty-eight studies, Confucius quoted the article The Doctrine of the Mean to explain Wang Anshi's theory of temperament. Obviously, The Doctrine of the Mean is an early work of Wang Anshi, in which the way of life is completely expounded from the standpoint of Confucianism, without introducing the resources of Buddhism and Taoism. Therefore, mixing these two materials with different ideas cannot objectively and truly reflect the actual situation of Wang Anshi's life theory. Let's make a concrete analysis of Wang Anshi's theory of life morality in The Temper, and we can see the difference between it and the later theory of life morality. Wang Anshi said in this article: "There is also temperament. Some commentators in the world say that' good nature and evil feelings' are just people who know the name of temperament but don't know its reality. Joy, anger, sadness, joy, goodness, evil and desire are not emitted but exist in the heart, and so is sex; Joy, anger, sadness, joy, goodness and evil are found in behavior and love. The basis of sex is the use of sex, so I have temperament. " Here, Wang Anshi believes that sex has good and evil, so love also has good and evil. Therefore, the reason why people have good and evil lies in the "cultivation" of the day after tomorrow, that is, "habit learning." Sex is good and evil from the day after tomorrow, but it is good from the nature of sex. Wang Anshi's early theory of human nature holds that human nature is good and acquired nature is good and evil. Obviously, the spirit of this theory of human nature belongs to Confucianism and has no elements of Buddhism and Taoism. Therefore, it is impossible to properly analyze the characteristics of Wang Anshi's theory of human nature by putting this article together with the annotations of Laozi.

At the same time, while discussing the article "Temperament", Confucius did not notice the stage characteristics of Wang Anshi's thought. Wang Anshi said in "Primitive Nature": "The husband is a Tai Chi practitioner, born in the five elements, but the five elements are not Tai Chi. Sex is the Tai Chi of the P5, but the P5 can't be called sex. This is why Han Zi and I are different. ..... Mencius said that human nature is good and Xunzi said that human nature is evil. If the husband's Tai Chi gives birth to five elements, then the benefits will be born, and Tai Chi can't have benefits. Sex is based on family ties, followed by good and evil, but sex can't talk about good and evil. This is why my second son and I are different. ..... and what philosophers say is what I call affection, habit and non-sex. " In this paper, sex is compared to Tai Chi, and the five elements are compared with each other, but the five elements are not Tai Chi, just as the five elements are not sex, and descriptive is a higher-level concept like Tai Chi. The P5 can be wise and faithful for specific benevolence and righteousness, but not for sex. From the perspective of good and evil, love can have good and evil, just as the five elements can have benefits, but sex has no good and evil, just like Tai Chi has no benefits. Wang Anshi repeatedly argued in this article that sex is different from emotion, and it belongs to a higher level concept. It is neither good nor evil. Therefore, this paper's view of human nature is completely different from the ontological view that nature is good and nature is good and evil, which is obviously not the embodiment of contemporary thought. According to the viewpoint of human nature in Primitive Nature, the last part of Fuxi is called Yi. The words of later sages are not the best in the world, so how can they be compared with this? Confucius wrote Spring and Autumn Annals, but you can't say anything about travel and summer. Gai Fuxi's wisdom can't be compared with God's, but Confucius's wisdom can't be stronger than Xia and Xing, so he is called a fool. By comparing with the related sentences in Hong Fan Zhuan and Zhi Yi Lun, it is found that they are very close in wording and thought, and it can be judged that this book was written after Wang Anshi's political reform.

Therefore, when we study Wang Anshi's theory of human nature, we should consider that the above works belong to different periods. Because of the evolution of his thoughts, the thoughts of his works in different periods may be very different.

The above is mainly around Wang Anshi's Laozi theory, which shows that Wang Anshi's thought has changed in the early and late stages. Of course, because Wang Anshi often juxtaposes Laozi and Zhuangzi when talking about Laozi, it is impossible to discuss them completely separately. However, Wang Anshi's study of Zhuangzi is not limited to a discussion with Laozi, but can also be discussed separately. Therefore, it is necessary for us to further explore Wang Anshi's Taoist thoughts from his study of Zhuangzi. In addition to discussing Zhuangzi side by side with Lao Zi and Zhuang Zi, Wang Anshi also separately discussed Zhuangzi's works, including two parts of Zhuangzi, as well as poems such as Lai Shide in Tao Zhen, Eight Miscellaneous Poems, No Camp, The Fifth quatrains, The Eighth quatrains, The Sages' Daily Travel and so on. On the basis of these contents, this paper further discusses Wang Anshi's Zhuangzi study and its relationship with his overall thought.

three

As Wang Anshi's On Zhuangzi is a concise article about Zhuangzi studies, which reveals a lot of information, the author quotes the full text as follows for analysis. The article writes: "People all over the world have different opinions about Zhuangzi, but those who study Confucianism say:' The book of Zhuangzi should be scoffed at by Confucius to believe its heresy, its books should be burned, and its disciples should be abolished before it can be discussed. "Confucian scholars say so, while those who are good at Zhuangzi's way say,' The virtue of Zhuangzi lies in being able to believe its way without worrying about it. It's not that he doesn't understand benevolence and righteousness, thinking that benevolence and righteousness are small and not enough for his own use; He doesn't understand rites and music, and thinks that rites and music are too thin to make the world a better place. "So Lao Tzu said,' The Tao is immoral, the morality is benevolent, the benevolence is unjust, and the righteousness is rude. Is to know that Zhuangzi can't reach the meaning of benevolence, righteousness, propriety and music; He thinks that the benevolent, the courteous, the joyful, the end of the Tao, so it is thin. "The words of Confucian scholars are good, but they have never asked Zhuangzi for help. People who are good at Zhuangzi characters know how to read Zhuangzi's books, but they have never asked Zhuangzi for them. Wang Ze, a former power yesterday, was tired by the time of Zhuangzi. This is a common custom in the world, simple and scattered. Although he is a bachelor and doctor in the world, no one knows how to cherish his own things. So he abandoned the feelings of propriety and righteousness, seized benefits, pursued benefits without shame, died without resentment, and gradually drowned, so that he could not save himself. Zhuangzi's illness, think about it, is to correct the disadvantages of the world, but also the world is right. His heart is too anxious, thinking that benevolence, righteousness, propriety and happiness are not right, so if he is right and wrong and has interests, he will use his experience to correct the disadvantages of the world. He not only speaks the right and the wrong, but also fears the reality of the afterlife, but he can't see the purity of heaven and earth and the commonness of the ancients, so he hurts his heart to explain himself. The article says:' Poetry is based on Tao, books are based on Tao, rituals are based on Tao, music is based on Tao, and it is easy to be based on Tao Yin and Yang, and the name of Tao is based on Spring and Autumn.' From this perspective, don't you know that Zhuangzi is a saint? He also said,' For example, ears, ears, nose and mouth are all used, but they can't communicate with each other. There are hundreds of skills that have their own strengths and are sometimes used. Use is based on the way of Ming saints, all of which have nothing to do with it, and his books are listed in Song Shuo, Shen Dao, Mo Zhai and Lao Dan. All of them should not miss a song, and they want to make me clear, which is not the full cloud of Tao. But Zhuangzi is not interested in the evils of the world and the way of being a saint? The Qing Dynasty of Boyi and the sum of Liu Xiahui are all correct in the world. Zhuangzi, with his heart, is also a saint. However, Zhuangzi's words have to be compared with heresy. If a husband overcorrects, he will want to be straight, and if he overcorrects, he will waste it. Zhuangzi also said,' Mozi's heart is right, but Mozi's trip is not. Pushing Zhuangzi's heart into action is different from Mozi's? After reading "Zhuangzi", he is good for books, but not for books. It can be said that he reads well, which is what Zhuangzi hopes for readers of his books in later generations. Today's readers, relying on Zhuang 188, praised my Confucianism and said,' Zhuangzi's Tao is great, which Confucianism can't reach. I don't know what it means, but it's more important to be different from Confucianism, sad husband! "

Wang Anshi's debate began with the debate among scholars, and both sides were dissatisfied with Zhuangzi's evaluation. The conclusion is that they haven't understood the profound meaning contained in Zhuangzi, that is, "Confucianism is kind, but not seeking the meaning of Zhuangzi." People who are good at Zhuangzi characters know how to read Zhuangzi's books, but they have never asked Zhuangzi for them. ".

According to Wang Anshi, the content and intention of Zhuangzi's theory are "to be equal to right and wrong, to be equal to me, to be interested, to be satisfied, and to correct the disadvantages of the world". Therefore, we should view and evaluate Zhuangzi's theory under the historical conditions at that time. He is trying to correct the disadvantages of the world, because the disadvantages of the world are too deep, so he must give an unconventional way, and this way is "with right and wrong, with me, with interests." In fact, Zhuangzi hoped to show posterity the purity of heaven and earth and the universality of the ancients. Therefore, he expounded his views on the current situation of the whole theory at that time, indirectly indicating the good intentions and special background of his theory. Wang Anshi believes that the correct view of Zhuangzi should be: "Those who read Zhuangzi in the future should read it well, not as a book, but as a good reader. This is also what Zhuangzi hopes for those who read his books in the future. " In other words, Zhuangzi is trying to correct the malpractice in the world, so the intention and starting point of his theory are worthy of recognition. But because of its overkill, the result is still futile and not positive. Therefore, it is necessary to criticize it. Of course, Wang Anshi's criticism of Zhuangzi's theory here is mainly aimed at his "same right and wrong, the same for me and the same for benefit", rather than a total denial of Zhuangzi's theory. This can be seen from "Zhuangzi's words, however, have to be compared to heresy".

From Wang Anshi's comments on this article, we can't see where he affirmed Zhuangzi's theory, so it seems to have little to do with Wang Anshi's ideological evolution before and after. However, this paper's sympathetic attitude towards Zhuangzi's theory reveals the author's conciliatory academic tendency. From this point of view, Wang Anshi's essays should also belong to his works in the period of taking a harmonious academic attitude towards Confucianism, Buddhism and Taoism, and belong to the later period of his thought.

Wang Anshi wrote in one of Eight Miscellaneous Poems: "There is more than one thing, and there is more than one Kyushu. Autumn is never small, and it is not far from home. I don't know life and death, I don't know luxury. Forgetting your heart is the way, but you can't go to China. Up close, Yao and Shun are also muddy. Zhuang Zhou said this, and the world thought it was boasting. " This is a complete interpretation of Zhuangzi's thought, in which "forgetting to learn the Tao" combines the thoughts of Buddhism and Taoism. Wang Anshi wrote in the fifth song of "Nine Songs": "Everything is ripe, and the world laughs at it. What are the gains and losses of chickens and insects? Peng Xiaoyao knows each other. " The poem contains the affirmation of Zhuangzi's view of absolute freedom and Guo Xiang's theory of relative freedom, and has completely stood on the ideological position of Taoism, indicating Wang Anshi's appreciation of Taoist thought. This attitude is different from Wang Anshi's rejection of Taoist thought in his early stage, which shows that poems with this thought were created in his later stage.

Later Wang Anshi showed a stubborn attitude towards the silent noumenon of Buddhism and Taoism, so he paid great attention to cultivating his calm mind without external interference. This ideological tendency has a strong color of Buddhism and Taoism. Wang Anshi wrote in the poem "Tao Zhen Cai Xian De": "Where is the purple mustard green when growing vegetables in the south of the Yangtze River?" Shen Tao painted this * * * very well, and a painting is often golden. The old nursery in Beishan doesn't admire this, but keeps wild thorns. Shen Tao raised his eyes, canals and stomachs, each of which regarded his own strengths as his own material service. "Wang Anshi believes that if we cling to things, we can't achieve a state of complete freedom of mind, but in fact, we are controlled by things in a sense. Wang Anshi's thought is close to Su Shi's, and he thinks that he can't pay attention to things, but can only hint at things.

Out of his recognition of Taoism, Wang Anshi paid special attention to the cultivation method of "Xin Zhai" in the later period of Taoism. Because the purpose of heart fasting is to eliminate the influence of sadness, joy and evil on oneself, so that the mind is in a state of virtual silence. This virtual static state is not far from the silent ontology, which proves that this ontology is beneficial. Wang Anshi said: "Confucius' fasting will become a eater, which will help to cultivate self-cultivation." The king fasted three times a day and agreed to change dishes. Confucius' cave is not confined to the inside, he doesn't listen to songs, he doesn't drink, and he doesn't eat meat. If you are bereaved, see it; No (juān) just look. Gai doesn't want to hate his heart with sorrow and joy, but he also wants something that can confuse his will to nourish his spirit; Then it's such a coincidence, and then the husband can make a fairy. However, this special sacrifice is not as good as her husband's intentions. The so-called "vigilance" means that saints take gods as their virtue. Therefore, it wants to be sad and evil. What can be tired of it and there will be pure blessings? Although it is embarrassing to know that Zhiyi is in the sacrifice and also in the heart. In response to this argument, King Tai Yue of the Qing Dynasty said, "However, this special sacrifice is not as fast as my husband's heartbeat. "Case: the meaning of Xin Zhai, Ben Zhuangzi; However, Zhuangzi did not drink or eat meat as a sacrificial fast, which was different from Zhou Guan's "three moves on fast day". Wang Anshi borrowed it. " Wang Taiyue's comments are correct. Wang Anshi also said: "Confucius Zhai will become a eater and will support his body and qi." Wang Zhai delivers cars three times a day, and he agrees to change food. "This means that the king's sacrifice and fasting are different from Confucius's. The king may listen to music, drink and eat meat. But Wang's diet can nourish the heart, which is consistent with Confucius' statement, that is, it is consistent with Confucius' purpose of changing his diet. Wang Anshi's interpretation of Zhou Li is in the period of political reform, which belongs to his later thoughts. At this time, Wang Anshi linked Wang Zhi's sacrifice and fasting with keeping in good health and nourishing the heart, which was an analysis made under the ideological trend of recognizing Taoist ontology, in line with Wang Anshi's claim that his thought evolved with political reform as the boundary.

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The content discussed above is actually mainly limited to the relationship between Wang Anshi and Taoism. Let's take a look at the relationship between Wang Anshi and Taoism. Wang Anshi's Taoist cultivation theory is rarely involved. Compared with Wang Anshi, Su Shi has personally practiced many Taoist cultivation methods, such as crossing the valley, resting turtles, attracting tigers, lead and mercury, etc. Wang Anshi's thoughts are mainly influenced by Taoism. Of course, Wang Anshi also took part in some Taoist activities, but this is not enough to prove his belief in Taoism and his cultivation methods. When he was a judge in Zhoushu, a buried hill, he visited the ancient cave of Shi Niu in Tianzhu Mountain at night with everyone and wrote a poem: "The water turns unintentionally, and the mountains are surrounded. Poor and inexhaustible, sitting on the stone and forgetting to return. " Taoism named the world famous mountains as thirty-six caves and seventy-two blessed places, and Tianzhu Mountain as fourteen caves and fifty-seven blessed places. Tao Jing said: "Siming's abode of fairies and immortals is in the buried hill. I am in charge of Shuzhi Buried Hill. " This shows that Tianzhu Mountain has an extraordinary position in Taoism. Wang Anshi's night tour of Tianzhu Mountain is of course related to Taoism, but it is not enough to prove how much Wang Anshi believes in Taoism. This kind of folk activity is only an outing, not a religious activity of believers.

As mentioned above, the relationship between Wang Anshi and Taoism is mainly manifested in his absorption of Taoist thought, and his theory of rites and music embodies this ideological relationship between Wang Anshi and Taoism. In this article, Wang Anshi emphasized the relationship between physical fitness and calming the mind. He wrote: "God is born of sex, sex is born of honesty, honesty is born of heart, heart is born of qi, and qi is born of shape. Form is the foundation of life. Therefore, keeping in good health lies in preserving shape, supplementing shape lies in nourishing qi, nourishing qi lies in calming the heart, calming the heart lies in sincerity, and nourishing the heart lies in perfection, which is not enough for keeping in good health. Can do the best, fitness; It is not enough not to keep in good health. Fate and nature go hand in hand, ambition goes hand in hand. Muddy is blind, muddy is angry, and anger is angry. The late king knew that this was a gift to the world nature and a pleasure to the world nature. Rites are human classics; Music, the harmony of the world. Rituals and musicians, former kings, the god of nurturing people, win people's hearts and return to righteousness. This is a great gift, simple but without words; Happy, easy to smell. Simple, Wang Jianli's original intention is also. " In this article, he also said: "Keeping in good health is benevolence, preserving qi as righteousness, loving everything in the world, and cultivating the spirit to make the world know can lead to the realm of saints." This idea that keeping healthy and nourishing qi is conducive to self-cultivation mainly comes from Taoism.

In a word, Wang Anshi's thought has changed with the reform as the boundary, and there are obvious differences before and after. Under the shadow of this general idea, his Taoist thought naturally has stages. Only by analyzing Wang Anshi's thoughts according to this difference can we have a reasonable and clear understanding of his Taoist thoughts.