《藥地炮莊》=: Yaodipaozhuang; 回互不回互=The unity of opposites; 四賓主=Four kinds of subject-object relationships; 兼帶=The unity of essence and phenomenon, Interaction
Combining with the background of Cao Dongzong of Fang yizhi, the writing of Yaodipaozhuang can be seen as Cao Dongzong’s active response to the proposition of the times that Confucianism, Buddhism and Taoism were all connected. On the one hand, Fang yizhi commented Zhuangzi with Zen poems and Court cases, which interpreted Zhuangzi with Cao Dong’s zen method of“Returning to each other”. He introduced“ Noumenon is phenomenon”into Zhuangzi's Xiaoyaoyou in a Zen-like way, and explained the meaning of“fish into bird”with“Return to each other”. In Qiwulun, he expounded the viewpoint of“non-treating”in the use of “treating” by means of “changing sound”. In Mati, he used Cao Dong’s case to explain the original text, which makes up for Zhuangzi’s criticism of “human” caused by “nature”. On the other hand, Fang interpreted Zhuangzi by the method of recognizing Cao Dong’s “ Lord in the Lord”. In Qiwulun, he took “cause is already” as the criterion for Confucianism, Buddhism and Taoism, equating “cause is already” with “The Lord in the Lord”, which provided thetheoretical basis for the different theories of Confucianism, Buddhism and Taoism to be included in the “Simultaneous Belt”. In Yangshengzhu, he used the word “Lord in The Lord” to break the unity of “action” and “inaction”, and used the word “du” to explain the continuous transformation between the two. In Tianxia, he affirmed that “the world is divided” is the normal use of the Tao. In Renjianshi, he combined the meaning of “the Lord in the Lord” with the meaning of “the body” and “the use” of “wuwei” and answered how “Tao” in Zhuangzi dispels the meaning of “life” and “righteousness”, thus changing the tendency of “Tao” over “things” in Zhuangzi.
