"He talks about Huang Lao's moral purport, and his writing is concise and abstruse." Generally speaking, everything is based on words, nothingness is based on words, morality is based on words, people are hungry by words, and we keep words simple and frugal. First, many natural phenomena, such as snakes changing into turtles and finches changing into clams, are listed, and philosophies are derived from them, so that the way to govern the country by Ming dynasty is to transcend life and death and cultivate one's morality, that is, the so-called gentleman knows his body, and his body is "knowledge" (Volume 2). The first two volumes mainly expound the views of life and death and deification, which are ontology and nature respectively; The last four volumes mainly discuss the way of self-cultivation and governance, which belongs to the political and ethical point of view. The book basically developed the theory of Huang Lao Liezhuang and inherited the traditional Taoist thought. Gaicong, in the name of "Hua", demonstrated the way of the change of everything on the avenue, and expounded the natural view of everything and the social view of saving food.
The highest philosophical category discussed in this book is "space", which means "space space". Everything in the world is gradually transformed from emptiness, and then gradually returns to emptiness. On the one hand, it is a natural form born of emptiness, which means "transforming spirit, transforming qi, transforming blood, transforming blood into shape, transforming baby, transforming baby into son, transforming son into less, becoming stronger, getting old and dying empty" (Life and Death). Endless transformations, like endless rings, all come from Tao and take nothingness as the body. On the other hand, he thinks that social life is born out of emptiness, "illusory, deified, gasified and exquisite ... contrary to the armored soldiers' rebellion, the struggle will be ruined if the armored soldiers compete with each other" ("Big Talk"). Affirmed that there is domestication before socialization.
The concept of "Taixu" in this book was adopted by Zhang Zai, a philosopher in the Northern Song Dynasty, and further equated it with Qi, and put forward the proposition that "Taixu is Qi", which shows its influence on Neo-Confucianism in the late Song and Ming Dynasties.
This book also inherits Xu Chong-zhen's idea of "stealing the sky without harming it", and holds that "heaven and earth steal the sky, people and insects steal the sky, and (insect camps) steal people and insects" (heaven and earth). That is, in the process of creating heaven and earth, the idea of "stealing" was infiltrated, showing the inheritance of the traditional Liezi thought. On the relationship between "Taixu" and "Tao", it is called the Committee of Tao; "Deny the spirit, deify the gas, vaporize the shape, shape and create everything, so everything is blocked." In other words, following the development of Tao has changed from virtual creation to life, anger and shape, so that nothing can be changed, and the law of using Tao can also develop in the opposite direction. "The use of Tao is also; Metaphysical qi, gasification of god, deification of emptiness, emptiness is connected with everything. " This kind of thought can be said to enlighten the theoretical precedent of Neidan's "harmony leads to life, while opposition leads to Dan".
The highest realm of his practice is "supplementing the deficiency", and its basis is "at the end of the ancient sage's poor road, he gained the source of nature, forgot to cultivate his spirit, forgot to cultivate his spirit, and forgot to replenish his spirit" (Ji Zi Gongbei). If you can cultivate emptiness, it will be empty and clear, and even "whether there is communication or not, things are the same with me, and its birth is not the beginning, and its death is not the end." If you know this, you will not die, and God will not die "(too empty). This theory of "everything is covered with air" directly influenced the neo-Confucian Zhou Dunyi, who put forward the idea of "everything is covered with air".
The view of social history in the book is entirely based on sympathy for the people. The author not only exposed the social reality of "the people were in poverty" during the Five Dynasties War, but also attributed all social evils to the selfish desires of rulers and exploiters. I strongly criticize the rulers who starve people, because "the strength of the poor thinks of battlements, and the food of the people thinks of savings." As the saying goes, "King's way is the first, villagers are the first, warfare is the first, craftsmanship is the first, merchants are the first, Taoism is the first, barnyard grass is the first, and frugality is the first." Therefore, the silkworms end up with the clothes of kudzu and Zhu, and the grain ends up with rice oak and oak. "Therefore, the author strongly condemns the unfair and unjust feudal king law, and the punishment for the king is unfair, which is also very unfair; The way of a villain is unjust, and it is also unjust! The resistance to the exploiting class is out of helplessness. " Not the cunning of rabbits, but also the cunning of hunting; People cheat, officials cheat. Be careful not to blame the thief, who only calls me; Be careful not to blame chaos, and judge me indiscriminately. He also believes that for the sake of world peace and people's living and working in peace and contentment, rulers should be "frugal" and think that "frugality can be the handle of everything"
The book also gives a unique explanation of the important concept of "Shouyi" in Taoist health preservation, and holds that "the only way to discuss Shouyi is frugality". This had a great influence on Li Liang's "land equalization system" in Song Dynasty.
In addition, there is a narrative about convex lens and concave lens in this book. The cloud says, "Little people often have four mirrors: a GUI, a bead, a stone and a jar. Those who look at the laurel are big, those who look at the pearls are small, those who look at the stones are right, and those who look at the jars are down "(Four Classics of Shu Hua). Based on the all-encompassing view of nature and the ideal social view of smallholder egalitarianism, this book expounds Taoist thought, thus occupying an important position in the history of China's thoughts. As one of the important Taoist classics, Huashu was included in Taoist Collection. From Chen Tuan in the Northern Song Dynasty to Yuan Dynasty, Huashu was regarded as a must-read book in the regulation of Quanzhen Road and Shifang Forest.
There are many versions of this book, the title of which is divided into six volumes: the orthodox Taoist collection is too mysterious, Bao Yan Tang's secret collection is wide, the complete works of Si, the subdivision of miscellaneous categories, the subdivision of Mohai golden pot, the anti-contract chapter and the Rong Yuan series. There are also six volumes, such as Talking about Hua Zi Shu: The Complete Works of Taoism, Twenty Zi, Tang Hua Series, and Talking about Chess; Ten Classics of Zhou and Qin Dynasties contains the comments of Yang Shen in Ming Dynasty. Yang Shen Pinghe Lu Zhiyi's school-based, income "famous scholars approved books"; In the Ming dynasty, the book "Continued Taoist Collection" was crowned as "Tan Shu"; There are also Records of Yancheng, Zhu Cong Bielu, and Ten Kinds of Photocopying Rare Books in Yuan and Ming Dynasties. Hundred schools of thought's Commentary Collection is divided into three volumes, and Wang Ming's first clear note is not divided into volumes, which is included in the dangerous collection of Taoist Books Reprint Collection. There is the title of "Qi Qiuzi" in Zihui. The Tanzi edited by Gui Youguang in Ming Dynasty was included in The Scholars. Wang Ming Yiqing has seven volumes of New Voices of Shu Hua, and there are four classics for reference.