Who is Zhang Heng 张衡?

Zhang Heng (78~139), a scientist and literary figure of the Eastern Han Dynasty, styled Pingzi. He was from Xiye in Nanyang (now north of Nanyang City, Henan). As a young man, he was talented in literature and traveled extensively through the three fiefs. During Emperor An's reign, he served as Langzhong, Shangshu Shilang, and Taishi Ling. In Emperor Shun's reign, he became a Shizhong, later becoming the governor of Hebei. He created the Hunyuan instrument, which simulated celestial bodies and could explain the changes in the phases of the moon based on the relationship between the sun, moon, and Earth. In terms of thought, he leaned towards Taoism and expressed the basic views of Taoism from various aspects through his writings.

(1) "Sixuan." This term expresses Zhang Heng's admiration and adherence to the mystical thoughts of Taoism: "I revere the profound teachings of the sages, though they are high, I do not deviate... I quietly follow them for eternal contemplation, enduring the passage of days and months without decline." ("Sixiuan Fu") This means to admire and remember the "profound teachings" and remain steadfast. The "profound teachings" here include both Taoist and Confucian ideas, but Taoist thought is predominant. Zhang Heng wrote: "Adhere to frugality, value simplicity, think of Confucius' self-restraint, and practice Laozi's contentment with what one has. This will ensure that my heart does not stray, and my eyes do not see what is desired. I despise rhinoceros horns and elephant tusks, simplify pearls and jade, hide gold in mountains, and place jade in valleys. Jade and agate do not crack, and carnelian and tortoise shells do not cluster." ("Erjing Fu") Although Zhang Heng mentioned Confucius, he emphasized Laozi's view of "not seeing what is desired to keep the heart unconfused" and "not valuing rare goods." The "thinking of Xuan" refers to pursuing the void realm of Taoism: "Leaving the gateways and descending to the heavenly path, riding the whirlwind swiftly into the void." ("Sixiuan Fu") "Chasing after the elusive (hazy) beneath the earth, surpassing the invisible and floating upwards." (Same above) It can be seen that "thinking of Xuan" is nothing more than driving under the void haze and invisibility.

(2) Wuwei. Zhang Heng developed the Taoist concept of wuwei and non-attachment, using it as a means of pacifying the people in politics, pointing out that "acting without action, doing without work, forever having the people live in peace." ("Erjing Fu") This means being inactive and not disturbing the people, allowing them to live a very peaceful life forever. This has positive significance. However, in terms of personal philosophy, being inactive and without work means neglecting worldly affairs and transcending reality, which is "escaping dust and departing far away, bidding farewell to worldly matters for eternity." ("Guitian Fu") "If you let your mind wander beyond things, how can you know where honor and disgrace lie?" (Same above) Everyone lives within real relationships and cannot transcend reality. The so-called "letting the mind wander beyond things" is merely spiritual liberation.

(3) Xiaoyao. Throughout Zhang Heng's "Sixiuan Fu," the theme of Xiaoyao runs throughout. It begins by ascending from the ground to the heavens, "crossing the clear night and ascending afar, drifting lightly amidst the misty clouds and heading upward." (Same above) "Embracing inaction to solidify the will, wandering freely with benevolence and righteousness." (Same above) Zhang Heng adhered to Zhuangzi's theory of Xiaoyao, believing that erasing distinctions between right and wrong, beauty and ugliness, good and evil, etc., is a necessary condition for achieving Xiaoyao, advocating "blurring rules and norms" (same above), that is, blurring the boundaries between rules and norms, square and round, mixing them together. He also advocated not distinguishing between wild and fragrant plants, considering that wild plants are not bitter and should be cherished; fragrant plants are not fragrant and can be discarded (same above). This is actually arbitrarily altering things, stripping them of their essential characteristics.

(4) View of Life and Death. Zhang Heng's "Duo Lou Fu" describes him wandering in the wilderness and finding Zhuangzi's skull by the roadside, expressing his willingness to make sincere efforts to resurrect Zhuangzi. Zhuangzi refused to be resurrected. Zhang Heng, speaking through Zhuangzi's mouth, emphasizes the principle that death is better than life, asserting that "death is rest, life is toil," honor and position are light as dust and hair; warfare and creation should be avoided. Death is a great transformation, free from all constraints. After death, others cannot see one's form or hear one's voice, "Yao and Shun cannot reward, Jie and Zhou cannot punish. Tigers and leopards cannot harm, swords and spears cannot wound. Sharing the flow with yin and yang, blending with the primal energy. Using the cosmos as parents, the sky and earth as bed and pillow, thunder and lightning as drums and fans, the sun and moon as lamps and candles. Clouds and rivers as rivers and ponds, stars as pearls and jade. Merging with nature, emotionless and indifferent. Clear yet unclear, turbid yet not muddy. Not traveling yet arriving, not fast yet swift." ("Duo Lou Fu") In short, death is true freedom and liberation, entering truly from "dependent existence" to "non-dependent existence." This is an important viewpoint of Zhuangzi. There is a biography in Volume 59 of the "Book of Later Han." His works include "Zhang Heng's Collection of Poems and Essays" (Shanghai Ancient Books Publishing House, 1986 edition).