Abstract

This paper argues that Zhuangzi is actually roaming the universe, the mind recognizes no shelter after the reach of the state, and Enron to accept all possibilities. "Little big Distinction" is the means Happy Zhuangzi achieve its aim of breaking the "small" in order to establish the "big": "Big" is the state of mind without shelter, "small" is the mind of foreign objects or the concept of stubbornness. Resulting to Guo Xiang, represented "enough of Happy" is the distortion of the Zhuangzi getaways. Wang Fu-chih was born after Guo Xiang, the Zhuangzi, Guo Xiang's view of both the two absorption, there are critical. On the one hand from his subjective point of view or interpretation of heart Happy, inherited from the spiritual discourse Happy Zhuangzi, Guo Xiang of the objective to avoid the determinism of the helpless; also transformed the nature of Guo Xiang Takahashi, will be the passive acceptance of sub- become active recognition. Like with Guo Xiang, Wang Fu-chih also ignore the Chuang-tzu's "little big Distinction." However, Wang Fu-chih on the nature of this transformation is the Confucian concept of justice and order to interpret the Happy, Happy to give to his days with the Confucian ideas, so Happy with the Confucian value of point, and to be critical of Chuang Tzu. Wang Fu-chih's transformation is undoubtedly inherent in the narrow world of the Happy state, so faded into the Confucian humanistic care. In this essay, the author indicates that Zhuang Zi's xiaoyao is the enlightened state after the mind achieves its union with the ultimate reality of the universe. In this state, the mind will acknowledge that all is possible. On the basis of this understanding, the author thinks that the purpose of Zhuang Zi's emphasis on the "distinction between largeness and smallness" is to advocate "largeness" through transcending "smallness". "Largeness" refers to the enlightened state of the mind, while "smallness" the adherence or attachment to external objects or opinions. From this, the author regards Guo Xiang's doctrine, which Xiaoyao would be achieved once one fulfilled his nature, as a distorted interpretation of Zhuang Zi's thought. Wang Fuzhi, coming after Zhuang Zi and Guo Xiang, had the chance to build his unique interpretation of Xiaoyao through inheriting and criticizing the doctrines of his predecessors. On the one hand, Wang inherited Zhuang Zi's emphasis on the freedom and subjectivity of the mind, and avoided Guo Xiang's fatalism. On the other hand, Wang substituted active confrontation to nature and lot for Guo Xiang's passive acceptance. Also, like Guo Xiang, Wang ignored the importance of the E distinction between largeness and smallness1. In short, Wang Fuzhi's interpretation is rather a Confucian understanding of Xiaoyao than a Daoist reading. Actually, Wang Fuzhi was using Confucian doctrine of righteousness and mandate to interpret Zhuang Zi's Xiaoyao, so he did not hesitate to criticize Zhuang Zi and endowed Xiaoyao with Confucian thoughts of assisting the transformation of Heaven. Wang Fuzhi's interpretation undoubtedly degraded Zhuang Zi's Xiaoyao from the realm of Heaven and Earth to Confucian humanity concernment