requestId:68499aabaf79f2.81176240.
Discussing the development of the Qian Gua of the “Book of Changes” by the post-Ming of the Ming Dynasty
Author: Zhai Kuifeng (Associate Professor of the Advanced Research Institute of Confucianism in Shandong, and Master Student Instructor)
Source: “Philosophy Research” No. 12, 2016
Time: Confucius was in the 2568th year of Dingyou, early April day of Renchen
Jesus May 5, 2017
Content summary: Although Yang Ming rarely combines the symbolic meanings of the Qian hexagram in the “Book of Changes” to develop his thoughts, he was born in Wang Ji, Wang Gen, Ji Ben, and later learned from Chen Jialu, Wang Junhuai, Tang Zheng and others often used the Qian hexagram to develop their nature and principles and confidants to learn. Wang Ji and Wang Gen were the two most influential students in Yangming. Although both of the two kings became close friends, the academic purposes of the two were actually very different. Judging from the two people’s comments on the Qian hexagram and their abstractions of Confucius, Wang Ji is the “Dilong” school, and he believes that the whole country is indecent and can choose to hide and hide; while Wang Gen is the “Dilong” school, and he has the energy of “every man in the country is responsible for being excited and dead.” The protrusion of the energy of the individual “Dragon De” and the “headless” represent the energy of the common people. At that time, there was the meaning of thinking and destruction.
Keywords: Qianyuan/Qianzhi/Confidant/Dilong/Visiting Dragon
The Qian hexagram is the first hexagram of the “Book of Changes”, and its main nature and special nature are unknown. During the dynasty, the meanings of the Qian hexagram were discussed mostly on the Yi study area. In the Ming Dynasty, especially in the post-Ming Dynasty, the principles of the Qian hexagram were used to describe their nature, confidants and life philosophy, which made the Yangming School present a unique and open-minded dragon object. Although Yangming rarely uses Yixue, especially Qian hexagram to discover its thoughts, but his disciples and later studies have discussed many discussions about “Qianyuan” and “nature”, “Qianzhi” and “confidant”, and the use of “Discovery Dragons and Do Not Use” in the first nine of the Qian hexagram, “Ninety, Do Not Use” in the field, “Nine Two “Seeing Dragons in the Field”, “Nine Three “The Right People Will Dry Days, Being Always, Just Being Always in the Night”, “Nine Three “Seeing the Dragons and Being Always in the Night”, “Nine Years and Use Nine, See the Heavenly Ruins” and so on to discover his philosophical thoughts.
1. “Qianyuan” and “Sea of Nature”
“Qianyuan” comes from the Qian hexagram of “The Great Qianyuan, when all the resources of all things begin, it is the heaven.” The “Qianyuan” is discussed independently and paid special attention to it, which is less common before the rise of Ming Dynasty in the Ming Dynasty. Chen Jiaxi, the King of Jiangyou, said in “Answer to Friends”: “Which is the beginning of all things in Liuhe? The beginning of all things in XiancaiIn Qianyuan, the nature of Qianyuan is. Which of the six-member things is born? Xiansheng was born in Kunyuan, which is the fate of Kunyuan. “The principle of Qian nature and Kun life is combined with Liuhe and all things as one body.” (Huang Zongxi, page 495) He believed that the reason why Liuhe and all things are one body is because they are derived from Qianfu (nature) and Kun mother (nature). The “fate” mentioned here does not refer to the fate of heaven, but rather refers to the body of human beings. The Ming Confucian Tang Boyuan also said that “nature is Qian and body is Kun”, which is the same as Jiao, that is, “body” is the meaning of “fate”. Wang Ji believed that “Qian belongs to the heart, Kun belongs to the body, the mind is the spirit, and the body is the atmosphere” (“Wang Ji Collection”, 8 Page 5), the school of mind and nature mostly regards the mind and nature as one body, which can also be regarded as “Qian nature, Kun life (body, atmosphere)”.
Jun Huai (大博博博) of Jiangyou Wangmen, also said, “Qianyuan is nature, and the first thing that comes out of common things” (Huang Zongxi, page 484), “I am inherent in the nature of Qianyuan” (same as above, page 485). Tangnan’s learning takes “transparent nature” as its primitive, so its “transparent nature” can also be said to “transparent” Qianyuan. The words of Wangmen of Jiangyou Wangsen also said: “Students must first understand the original body of Qianyuan before they have a head. The main purpose of Qian Yuan is Qian, Yuan is the psychology, and it must be the meaning of Liuhe to change plants and trees. This will be the meaning of self-preservation, and the Qian Yuan Taichu atmosphere will not be lost. “(Ibid., page 502) Huang Zongxi discussed the learning of Wanting, saying that he “has deeply understood the most kind body of Qianyuan and integrated it into the child’s love and respect. If the teacher and the teacher can only be conscious of the nature.” (Huang Zongxi, page 501) Combining Huang Zongxi’s comments, Wanting said that “Qianyuan body” should be very important to understand the nature.
Tang Zheng of the King of Nanzhong discussed “Qianyuan” a lot. Similar to the words of Wanting, his statements about Qianyuan are often based on the perspective of “birth”. He said: “Man and heaven are born in Qianyuan. Every time Qianyuan produces a thing, it must be paid for it in the whole body. Heaven gets a Qianyuan, and man also gets a Qianyuan. What he gets from Qianyuan is absolutely no difference in thickness or thickness. ” (Ibid., page 604) Tang Jing is a very clear commentator. He believes that “Qianyuan” is also aura. He said: “There is a storm between YingliuheBaojiajiao and it is all this. Qianyuan, Taiyang, Taihe, and Taihe, are both aliases of Qi. ” (Ibid., page 605) Tang’s “nature” also settles in the “birth” of Qianyuan and Qi. He said: “The life in the heart is nature, and the completeness is a Qianyuan body built here, so this square inch is actually the same as Taishu. Therefore, my heart is always kept in the way that Taiyin tolerates. This is the spirit of the heart, which is nature” (same as above). “If you know that the six combinations are as long as you have one breath, you will know that the birth and birth of Qianyuan are all this breath. Knowing that Qian Yuan’s life and life are all this, then it can be expressed in nature.” (Same as above, page 606) Obviously, compared with the words of Wanting, Tang’s family addedBei clearly related Qianyuan and nature; compared with Chen Jiaqing, Wang Junhuai and others’ view of Qianyuan as their nature, his statement on the relationship between Qianyuan and nature is more specific, that is, he emphasized the quality and most basic nature of “emission” and “life”.
Qianyuan gives birth to heaven, earth, and humans. Therefore, the Liuhe people are united in the Qi of Qianyuan giving birth. “Qianyuan” is the most basic foundation for the birth of Liuhe people. The most basic foundation for learning and cultivation is also to “see Qianyuan”. Tang Dynasty enforced: “Only the Book of Changes signifies a Qianyuan to constitute the heaven, and sees the birth of heaven. The rest of the books only say that the transformation and cultivation of Liuhe is cultivated, and the Qianyuan is naturally unrecognizable. However, if students do not see Qianyuan, they always have no questions.” (Similar to above, page 607)
Guan Zhidao, who was listed by Huang Zongxi as a postgraduate in Taizhou, directly proposed ” In the word Qianyuan’s nature sea”, he said: “The purpose of Qianyuan’s headlessness is no different from the nature sea of nature in “Huajing”. The Tao of the Book of Changes and Liuhe is in line with the ancestors of Buddha and Laozi, so they do not expect to be united with the ancestors of Buddha and Laozi. … Since the Tang and Song Dynasties, Confucians did not rule over Kong Nu, and respected and humble Confucius. They all started to have vassals in the nature sea of Qianyuan, so they used Qianyuan to enforce the heavens and solved them in one case.” (Ibid., page 708) This passage is often quoted by studying Guan’s thoughts to emphasize the principles of the three religions’ communication, but they are less concerned about the phrase “Qianyuan’s nature sea”. “Qianyuan’s Sea of Nature” is the main concept of the modern neo-Confucian Xiong Shili’s philosophical thinking, but in fact, the link between “Qianyuan” and “Second” and “Second Sea” is not the first to create Teacher Xiong. Teacher Xiong seems to have not had a handover to this, but we can deduce that his philosophy is derived from Guan Zhidao. Guan believed
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