I totally agree with Prof. Yang that 莊子 is best understood through 莊子 itself. Take 養生主 as an example. Undoubtedly the first paragraph states as straightforwardly as possible 莊子 the philosopher's viewpoints on the subject of how an individual should live their life. To understand it (and the concepts it introduces) precisely, however, we need to read the following parables carefully. On the other hand, the first paragraph gives us clues as to how to interpret each of the parables. "緣督以為經，可以保身，可以全生，可以養親，可以盡年。" In my opinion, 公文軒見右師 illustrates 保身 (safeguard one's body)，澤雉 illustrates 全生 (preserve one's disposition)，庖丁解牛 illustrates 養親 (nourish one's spirit)，and 秦失弔老聃 illustrates 盡年 (live out one's due years). Through 公文軒見右師, we now also understand why 莊子 equates 名 with 刑 as both being unfortunate consequences of 為知: 右師 becomes a high-ranking officer (名) at the cost of having one of his feet chopped off by his sovereign (刑). While 右師 receives the punishment externally (金木之刑), those mourners in 秦失弔老聃 are afflicted with the punishment internally (阴阳之刑). Moreover, 公文軒 says the cause of 右師's suffering is "其天也，非人也", and 秦失 also says the mourner's suffering results from 遁天之刑 ("吾以為其人也，而今非也"). In other words, both 為知 and both are thus punished by 天, which occurs despite their best efforts to escape. As this point, we may confidently concur one of the interpretations of "為善无近名，為惡无近刑": 善於為知者，无免乎近名，惡於為知者，无免乎近刑. That is why "已而為知者，殆而已矣": it is perilous to 為知 as you will inevitably place yourself either near 名 if you do it well, or 刑 if you do it badly. Separately, as the parable of 澤雉 illustrates, 生 in 可以全生 reads 性 (畜乎樊中，不善也 because it is against her 天性). To understand what 督 in 緣督以為經 is, we can find clues in 庖丁解牛 ("依乎天理"，"因其固然") and in 秦失弔老聃 ("安時而處順"), that is, 督 is 天理, 固然, 時, 順 or things' nature and their due course of evolution. 緣 means "follow", similar to 隨 in 以有涯隨无涯, not as aggressive as 為 in 為知. There are a few more points I can make about 養生主. But I will stop for now after reiterating my agreement with Prof. Yang on that 內篇 were meticulously written by 莊子 the philosopher and we must rely on treating his own text as a whole to understand it properly.
杨老师真的太迷人了 腹有诗书气自华 古诗的谦谦君子有了样本
老实讲，做体力劳动的时候真的偶尔会感受到动作里面突然出现那种“道”的感觉😂
以无厚入有间那段怎么一字不提啊
謝謝教授深入淺出的解釋，讓我更明白技與道的分別🙏
I totally agree with Prof. Yang that 莊子 is best understood through 莊子 itself. Take 養生主 as an example. Undoubtedly the first paragraph states as straightforwardly as possible 莊子 the philosopher's viewpoints on the subject of how an individual should live their life. To understand it (and the concepts it introduces) precisely, however, we need to read the following parables carefully. On the other hand, the first paragraph gives us clues as to how to interpret each of the parables. "緣督以為經，可以保身，可以全生，可以養親，可以盡年。" In my opinion, 公文軒見右師 illustrates 保身 (safeguard one's body)，澤雉 illustrates 全生 (preserve one's disposition)，庖丁解牛 illustrates 養親 (nourish one's spirit)，and 秦失弔老聃 illustrates 盡年 (live out one's due years). Through 公文軒見右師, we now also understand why 莊子 equates 名 with 刑 as both being unfortunate consequences of 為知: 右師 becomes a high-ranking officer (名) at the cost of having one of his feet chopped off by his sovereign (刑). While 右師 receives the punishment externally (金木之刑), those mourners in 秦失弔老聃 are afflicted with the punishment internally (阴阳之刑). Moreover, 公文軒 says the cause of 右師's suffering is "其天也，非人也", and 秦失 also says the mourner's suffering results from 遁天之刑 ("吾以為其人也，而今非也"). In other words, both 為知 and both are thus punished by 天, which occurs despite their best efforts to escape. As this point, we may confidently concur one of the interpretations of "為善无近名，為惡无近刑": 善於為知者，无免乎近名，惡於為知者，无免乎近刑. That is why "已而為知者，殆而已矣": it is perilous to 為知 as you will inevitably place yourself either near 名 if you do it well, or 刑 if you do it badly. Separately, as the parable of 澤雉 illustrates, 生 in 可以全生 reads 性 (畜乎樊中，不善也 because it is against her 天性). To understand what 督 in 緣督以為經 is, we can find clues in 庖丁解牛 ("依乎天理"，"因其固然") and in 秦失弔老聃 ("安時而處順"), that is, 督 is 天理, 固然, 時, 順 or things' nature and their due course of evolution. 緣 means "follow", similar to 隨 in 以有涯隨无涯, not as aggressive as 為 in 為知. There are a few more points I can make about 養生主. But I will stop for now after reiterating my agreement with Prof. Yang on that 內篇 were meticulously written by 莊子 the philosopher and we must rely on treating his own text as a whole to understand it properly.
如果自我得到了充分实现，得道了，自我各方面都通达了，自然也就能活得更长了。所以也不能否认养生也是为了活得更长。至少“巨大的自我实现”和“活得长”不矛盾，两者是相关联的。追求的是自我的充分实现，长寿是自然而然的水到渠成。
想起了😊我喜歡在好市多切雞肉、切的時後我不想吃、只想單純的解烤雞！
杨老师自己讲课的过程也是一种庖丁解牛的过程吧
太赞了
❤❤❤❤❤❤
我怎么感觉讲复杂了呢 有点过度解读了
去北大可以见到杨老师吗😊我常去未名湖😊
看了这个视频，余得养生焉
茅塞顿开，醍醐灌顶。
一边道一边赚钱多么幸福啊！
看起来杨立华的理解也没有脱离庖丁解牛的字面意思。
说成“宰猪”就满意了?
您有什么更深层的见解? 希望在这里你看到您的见解。
給個結論，爾而不給個原因，是否是小人之舉呢？
早几年我就抗拒张所作所为了不是今天
他没面对就是大错特错所以感情破裂。不想认识特别没人心的不是人。
讲的什么嘛，哆哩八嗦半天说不到重点。
我不赞同杨老师的解释，杨老师解读的过于生硬，听完了并不知道你在说什么。庖丁解牛说的通俗点是：熟能生巧，巧劲不是依靠于外界条条框框规范的，而无拘束的术。当人能够把自己的核心价值观练到像庖丁解牛那样，面对问题无拘无束，说行也行，说不行也行，这样做可以，那样做也可以，才可以在人间世游刃有余，面对万事不被世俗而牵绊。