亞特蘭大筆會
亞特蘭大筆會是由一群居住在亞特蘭大的中文寫作愛好者組成。筆會提倡中英文寫作，互相交流提高。歡迎有興趣的人士加入。
Introduction:
In this world, there is a study called Philosophy. However, philosophy cannot help the poor earn wealth, the lower classes earn honor, or the weak attain power. The only things that philosophy can do are to help people develop morality and spirit which are based on Truth. Therefore, what is Truth? Is it the LORD? Is it the thing that created this whole world? Is it possibly what already existed beyond the physical world? This question of Truth has been debated for thousands of years.
According to the history of modern western philosophy, the Idealists believe that Truth is abstract such as ideas or thoughts, and everything else is developed from these ideas. However, Materialists believe that Truth is concrete, actual substance, and everything else comes from these realities.
As a “stubborn” believer in Chinese philosophy, I agree with neither Idealism nor Materialism. In my opinion, the thing or being which created the world cannot physically be in its creation. Let’s assume that God created the world. Hence, God absolutely cannot be a thing or being we can see or touch. Ideas and materials both exist in this world and can be understood. Therefore, they cannot represent Truth. Only that which is metaphysical can do this.
I believe in “Dao” which doesn’t have an absolute meaning or definition. Dao can be explained as “the way,” “the talk,” “the creator” or simply “metaphysics.” However, a tiny part of Dao is shown in the behaviors of men who truly understand and follow it. It is seen in their ethics, morals, and movements such as manners, respect, and self-control. Thus, when a person can understand Dao with his heart, and can show it in his behavior, then he is seen as a gentleman or a morally superior person, maybe even a true believer or a representative of Truth. Everyone has his or her own Dao, but I believe it can be complicated when introduced into a person’s normal, everyday existence unless one can view his or her existence in the world with a calm heart. Then, how simple it can be. This idea of Dao can be summed up in one word, “nothingness.” It is through nothingness, the metaphysical, that a person attains a calm heart and finally superiority.
Dao is a traditional Chinese philosophical term. People generally give credit for this term to a religion known as Taoism. I personally respect ancient Taoism which consisted of a philosophical group that included Lao Zi, Zhuang Zi, Lie Zi, and even Yan Zhu. It was not a religion. This group followed what is known as the “natural fate” which is to live and die as fate intended. However, as a religion, Taoists began to accept artificial means to extend one’s natural life. This is totally against what they first believed. Also, the latter Taoists talked continually about Dao, bragging about their intelligence and their high ideal level. However, the ancient group of Taoists, like Lao Zi and Zhuang Zi didn’t talk about Dao because they believed that talking about it was just that…talk. They believed Dao should be felt and experienced. In other words, one must find their own Dao within themselves. Talking about religion, for instance, is not practicing it. The ancient Taoists also felt that bragging was wrong. Therefore, to set themselves up as the higher example or level of Dao was simply bragging and unacceptable. Unfortunately, Taoism today is totally against this original or basic philosophy. Instead, Dao now is a combination of Daoism, Confucianism, and Buddhism philosophies. All three make up the major part of Dao and its ethical behavior. This article will attempt to explain the philosophy of Dao or Nothingness.
The Desire of Nothingness:
Confucians are scholars who continue to build their morality, justice, and behavior throughout their lifetimes. They focus on the duty of morality, and they believe everybody has his own duty to society. This is the only thing gentlemen or morally superior persons need to do. Confucius said, “When gentlemen face the world, they won’t follow anybody, but they won’t disagree with anybody either.” They will simply follow their own justice. Confucians care about justice foremost rather than money. Justice is of the metaphysical, and the other is of the physical. Therefore, gentlemen will not care about the rewards they will receive for the deeds they have accomplished. Instead, gentlemen will focus on the process of doing. Focusing on the process requires their understanding of metaphysics, justice, or should we say, the Dao of the universe. They view life as a practice of morality or Dao. Ultimately, this is their final goal in life. However, how do they reach this goal or high level of superiority? What does their mental process look like?
Xun Zi, who is the epitome of Confucianism, Taoism, and Legalism (belief in the laws of behavior), believes the reason for evil in this world is caused by humanity’s physical desire. It is similar to the belief of the British philosopher Tomas Hobbes, who stated that the resources of the world are limited, but human desire is infinite, seeking only good for the individual. Humans are unable to give up their physical desires forever. As stated before, Confucian tells people not to care about the results of their deeds, whether the result is money or another physical benefit. People should control their desires. This is why Confucius developed the rule of manner. Through this rule normal people are able to control their desires even though they still exist. According to Xun Zii, Saint Emperor had pity for his people, so he made up music in order to release physical desires through the enjoyment and happiness of the music. Arthur Schopenhauer once said, “In music and art, we can contemplate the universal will as a part of our own individual strivings.” Through the process of music, people might be able to behave in such a manner that they get over their physical desires for such things as money, sex, or the achievement of honor. The implementation of this rule of manner creates the purest of hearts.
However, there is a desire that Dao wants people to keep forever. That is the desire for goodness. Through the process of doing good, people reach true justice. This desire belongs to the metaphysical or superior level. It comes after physical desire. When practiced, it becomes second nature and finally is not a desire at all, but a behavior. If indeed it is a desire, it would have to be the desire of nothingness. In other words, the desire of Dao!
Confucius believed in the five goods, donate, not waste, work, not resent, desire, not greed, seriousness, not arrogance, and powerfulness not rudeness. One can view these goods in the following ways: If one has no desire of thanks from others, then he is able to give fully of his energy and talents. If one has no desire of rewards for his work, then he is able to respect his job, not resent it. If one has not desire of wealth, then he is able to live within his means. If one has no desire of honor, then he is able to be humble, not arrogant. If one has no desire of success or winning even though he is strong and powerful, then he is able to be kind, not rude. All of these goods are the desires of nothingness, desires of Dao, and desires of one’s heart. By following these ways, one can relieve his desires gently over time and act morally. Confucius said as he neared the end of his life, “When I turn seventy, finally I am able to follow the desires of my own heart, not simply laws and rules.” By understanding this part of Dao, one can practice morality which in turn will give him the ethics of the metaphysical world.
The Behavior of Nothingness:
In ancient times, early Taoists such as Lao Zi were the librarians that managed the historic books. They studied history thoroughly and concluded that the world was totally evil and could not be saved. Thus, Taoists became like naturalists, believing that truth could be found in nature. That is to say, they studied and began to understand the natural world. Dao could be felt in the air and happiness achieved.
Just like the acceptable desire of Confucians, the happiness of Taoists is not physical either. Physical happiness, such as money or sex, is the lowest level of happiness in Taoism belief. For instance, if one received a thousand dollars for free, that would be a great happiness for them. Correct? However, it wouldn’t take long to spend all of the money and the brief happiness one felt would soon go away and sadness would take its place. This is an example of physical or material happiness which has a very short life span. Most Taoists reach the happiness of self-enjoyment which is the second level of happiness. Actually, most of these Taoists, who reached a higher level of happiness, ran into the forests or mountains and made friends with the birds and the fish. They wrote poetry everyday to mock the world of Confucians and Legalists. They were great contributors to Art History. These people received happiness throughout their lives for these contributions. Unfortunately, they could not reach the metaphysical state of true happiness as did Lao Zi and Zhuang Zi because their happiness was based on the physical world. People cannot run away from the life cycle which includes “birth, illness, aging, and death.” Their happiness will completely disappear when their body can no longer stand further physical happiness. Even though the second level of happiness is much longer than the first, both are still limited by physics. In order to receive endless happiness, one must reach the metaphysical level.
What is the highest form of happiness or metaphysical happiness? Lao Zi had the idea. He said, “The reason I still worry about things, events is due to the fact that I still have my physical body. When I no longer have these, what else will I worry about? The first two levels of happiness are based on the physical body, ‘me.’ If ‘I’ still exist there would be no way to reach the level of metaphysics. Then the question becomes how can I ignore my physical self in order to reach the level of metaphysics?” The answer is by forgetting.
Only if we forget the physical world, others, and ourselves can there be no difference between you and me, humanity and nature, or the individual and society. When you forget yourself, there is no difference between you and the truth, or we could say, you are the truth. You will receive the greatest benefit of philosophy when you start to forget. Isn’t this the final goal of philosophy? After the process of forgetting, one can reach the level called, “non-self.” His behavior then becomes that of nothingness or Dao. Taoists believe this is our greatest happiness in the world. It brings not only the success of behavior, but the success of morality as well. This complete happiness is infinite because it is the happiness which comes from the metaphysical world, the spiritual world. Upon reaching this state of Nothingness, or Dao, one reaches the superior level.
This is a leap of one’s spirit and has nothing to do with the physical condition. Take for instance those common Taoists who ran away from the physical world. Did they really escape? The true or authentic Taoists can live in the real or physical world where it may be dirty, dishonest, and uncaring. These Taoists will still practice Dao at the highest spiritual level and receive true happiness from it. The true Taoist doesn’t need reinforcement to practice this higher level of truth. He is working for no one person, but the results of his labor are for everyone. He is not seeking reward since he is indeed working for his own spirit, for Dao. His body may be actively busy, but his heart stays calm forever. People who are like this have already attained the metaphysical world and enjoy the true happiness of it. This is the behavior of Nothingness, the nature of Dao.
Epicurus is a good example of the behavior of Nothingness. He was tortured by illness throughout his life. However, he continually thought about the philosophy of happiness. Epicurus believed that the only way to pursue happiness was by eliminating pain, both mental and physical. Elimination would become the process of forgetting, and the pain could be viewed as physical matter. Also, when one says that mental pain truly exists, it too becomes matter. The elimination of pain translates into the forgetting of it. Thus, the happiness of Epicurus was found in the metaphysical world. Although he was sick most of the time, he found happiness. By understanding this part of Dao, one will receive the greatest and endless happiness from the metaphysical world.
The Soul of Nothingness:
Buddhism was founded in India, but it was thoroughly developed in China. While Chinese Buddhism was deeply affected by Confucianism and Taoism, the reverse was also true. Confucianism and Taoism were greatly affected by Buddhism. The religion, Taoism, is especially like Buddhism. Both have temples, monks, and similar rules. To further clarify this study of the Philosophy of Nothingness, it is important to look at one of Buddhism’s philosophical groups, Meditation, or Chan.
Buddhism is the belief that everyone is making karma throughout his life-time, and karma decides what that person will be in the next life. All creatures are suffering in the transmigration of the soul because they are stubborn in their affairs. Most appear unable to understand the Truth, or Dao, so they are confined in a circle, The Cycle of Samsara, until they can figure out the Truth for themselves. Often, by the time they understand the Truth or Dao, the cycle as stopped, and they will become Buddhists.
The philosophy of Chan includes five steps which are Losing, Studying, Understanding, Forgetting, and Staying. Most of us are in the first step, Losing, since we still don’t know what Dao is, nor do we know how to find it. Some of these people wonder why they cannot find Dao, so they turn to Buddhism. Then they enter the second step which is Study. Many people believe that this study or meditation is simply sitting quietly and watching the wall. However, it is not. This, of course, is physical meditation, but true meditation is certainly more. It is what the Taoists practice. As stated earlier, it is when one can still meditate, even in the busy market because he is calm in his heart, he has reached the metaphysical world of Dao. Meditation or Chan is sudden. It’s like a leap over a wide gap. It is the leap between the actual world and the spiritual world. That is, the physical world and the metaphysical world. Once this is achieved, one reaches the step of Forgetting. This is the same process found in Taoism. Once a person forgets himself, others, and the physical world, he will have nothing to care about or be stubborn over. There will be nothing in his soul. Therefore, his soul becomes as clean as Buddha’s. His heart and his soul will become truly calm, and this is the step of Staying. These steps are similar to what Descartes said, “Cogito ergo sum (I think, therefore I am).” “Thinking “ is the process of studying and understanding. The state of being, “I am,” is the process of forgetting everything including oneself. It is reaching the step of Staying. That is, I am or I exist in the metaphysical world.
Once a person suddenly understands that a mountain is still a mountain, and a river is still a river, he understands that the physical world doesn’t change at all. What he does realize is that he has reached a true spiritual level, and his soul is where it should be Now he can not only enjoy what he has in the physical world, but he is capable of forgetting the vexations of this world. He can do this because he has reached a higher level. He has reached the metaphysical level. By understanding this part of Dao, one reaches a super-morality level in the metaphysical world.
Conclusion:
The philosophy of Nothingness is neither Idealism nor Materialism. The metaphysical world or super-morality value only exists in the spiritual level. While studying Dao, the physical and metaphysical worlds are separate. However, once one reaches the true knowledge, or Dao, these two worlds can connect. Studying philosophy can only help us to clarify what we truly believe and help us to understand the way of our being in the physical world. Karl Marx is right, “Economics is the primary conditioning factor of life.” Even the true philosophers cannot live without food, water, and shelter. Primarily, the study of Metaphysics teaches one that when our physical condition is adequate, one can move beyond. However, by studying the philosophy of Nothingness, one can improve himself and allow his spirit to live in the metaphysical world with pleasure. He becomes the representative of Truth.
中文原版:
擒筆撰文效古意，好似沐猴擎大旗。
裝神弄鬼如博士，無德無才兀自吟。
洋洋灑灑千餘字，恍恍惚惚無哲理。
聒噪尚且不知止，又擾足下修清靜。
世有哲學，其不能濟貧以財，濟賤以榮，濟無能以功；學者之務，乃濟世人以道德也。然則，何以知“道”？以何明“德”？曰：“心以知道，行以明德。”或曰：“心者，理也；行者，實也。理、實相形，然後道成德修。”吾曰：“不盡然也。”心雖有理，而道何道成之？行雖有實，法何法修之？此道法，乃哲學之慧，亦天人之係也。善觀乎物者不可不慎察之！小生雖甚不才，然心向往之，願拋磚引玉，故在此貽笑於方家。
西之學，有名而無實矣，何謂也？形而上者究形而上上之學，形而下者觀形而下下之理，殊不知過猶不及，蓋如是，其多分枝，而真哲學早已渺渺不為人知。嗚呼，真憾事矣！東方實亦無哲學，然古往今來，人人皆學經典，其中所雲之物，西人謂之真理，而吾等謂之道德。
世人皆好識斯道，而多不願慎究之，蓋以為此天人大道必茫茫而不可尋，恍恍而不可得。其實則不然，一字可析耳，曰“無”也。請略陳固陋，黃口小兒之論，止笑言耳。
無欲之德：
儒者，重義輕利，好節禮樂者也。名利也者，實也、器也、形而下下者也，而世俗以為寶，書曰：“天下熙熙，皆為利來；天下攘攘，皆為利往。”先儒感此，便欲絕之。故有曰“存天理，滅人欲”，或曰：“壁立千仞，無欲則剛。”生有千欲，人皆有之。 物、色、名、權者，謂之“下下欲”，非
聖賢君子亦有欲。君子之欲乃智欲也，如孔子“學無厭”雲雲，皆此欲也。聖賢之欲其大矣，可覆天下之欲！何者？俗欲己善，獨一人耳；聖欲人善，廣至天下，其不大乎？如是謂之上上欲，非無下下欲之賢人不可，故其名曰：“無欲之欲。”
無欲之欲者，非求名利也，而獨求中心清淨。其行無雜欲，然後能清；其心無塵慮，然後能淨。賢君子明此，故“惠而不費，勞而不怨，欲而不貪，泰而不驕，威而不猛。”無欲於財故不費，無欲於成故不怨，無欲於多故不貪，無欲於名故不驕，無欲於勝故不猛，夫是謂之五美，儒生之所修，百世以為楷者也。此五者，不過不省謂之禮，達欲合情謂之樂。仁者樂其理，不仁者苦其繁。樂者法之從心而出，苦者從之以法而行。故孔子雲：“七十而從心欲，不逾矩。”有無欲之欲，然後生無欲之為。無欲而為之，是德之高尚者也。
無為之德：
道者，知要而執本，虛以自守，卑以自持者也。世多謂之隱，其多遁於山林，與魚鳥為友，視天地一體，放蕩形骸，神遊四海，以尋其樂。子曰：“知者樂，仁者壽”，故道多智者。其或貴己、或放蕩、或風流、或浪漫、或不羈禮法。蓋如楊朱“拔一毛以利天下而不為”，抑或劉伶裸身於家中，再如太白“烹羊宰牛且為樂，會須一飲三百杯”，此人皆倜儻非常之人，其樂其就，養其神，世謂之高。然其所樂者，不過常樂耳。雖樂，然有限也。
限之者，生老病死也，人生之所不免也。是故常樂也者，苦中作樂耳，為至者所不取。
老子雲：“吾所以有大患者，為吾有身，及吾吾身，吾有何患？”樂者不必知道，而至樂者則必知道，道者何也？無也。有我之時，我非天，天非我，我不能成天，天不能成我，天我分明，焉能一體？無我之時，天我俱無，則我即是天，天即是我，天人一體，然後合參。或曰：“何以成無？”忘也。忘人忘己，忘物忘情，然後可齊萬物，一生死。
世曰：“小隱隱於野，大隱隱於市。”何謂也？道者忘人忘己，人我無別，而後天人無別，此已入超超妙境矣，何必徒勞而“隱於野”乎？市中亦可合參於天地。此乃以形而上之法避形而下之世，以無我之心化有我之苦者也。是故道者之於行事，不刻意、不強求、不求全、不過則，法天地之心、順無我之理，故能無為於己，夫是謂之“無為之為”。無為而為之，是德之自然者也。
無執之德：
佛者，清靜以自修，慈悲以度人者也。世尊雲：“眾生皆苦”，乃因眾無明者苦執於名利，然後無所不用其極而圖之，以是造業。所謂業者，有情物之思語行，亦苦之因也。有因必有果，故無明者陷於輪回之中而永不得脫。然則僧人修行以求道，參心以求涅磐，以為超脫輪回，避入超超妙境。故僧者修禪以備心，備心以待頓悟也。
修禪有五，迷、學、悟、忘、定。不知何為道，而苦戀塵世者謂之無明，無明者，迷也。有上進者，以學道修道解之。道者，無也；所執所戀者，有也。學無以去有也，夫是謂之學。待其時至，道明而心清，理順而情適，然後得真道義，守之以心，此謂之悟。大徹大悟後，心再無所係戀，是以忘欲忘清，與道合一，此謂之忘。忘然後能生定，定也者，心之定也，再無物累、無人非、無塵慮、無所係戀。其目空一切，而心空一切，其如六祖偈曰：“菩提本無樹，明鏡亦非台，世上無一物，何處惹塵埃？”大聖俱忘萬物，與無一體，然後與道無異，此謂之入超超妙境、涅磐而成佛。
學者頓悟之後，山仍是那山，水仍是那水，行事仍是行事，而其異乎無明者，乃其心定然，無欲無執，唯圖成事之樂，而不求成事之利。此謂無執之為，是德之覺悟者也。
聖人識無之理，行無之事，其處世如常，而常人無明而為，聖人大悟而為，此境界之異也。善圖眼前之事，無欲於始，無為於中，無執於成，則得儒之高尚、道之自然，兼以佛之覺悟，夫是謂之得道，得道然後德成。果能成此，其事不為自成，其功不欲自至，其福不祈自來矣。是故《中庸》有言曰：“大德必得其位，必得其祿，必得其名，必得其壽。”
文中“道”有時翻為“TAO”，有時為“DAO”。都統一為“TAO”好象更利於西方人明白。