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Reasonable from “Xiang”
——The destruction and establishment of Ye Suitable Yixue
Author: He Jun (produced by the School of Philosophy of the Dalian School of Science and Technology)
Source: “Zhouyi Research” Issue 1, 2021
Abstract
Representative Song used Yixue as the theoretical framework, but the differences in the opinions of various schools determined the differences on Yixue. Ye is suitable for the achievements of Yongjia’s merits and confronts Zhu and Ru Ding. The study of the world is based on the mind, so the study of Yi is mainly based on the study of the law. Ye Sui rejected the “Xianling” and “Xugua Biography” from the two aspects of text and thinking, and recommended the “Xiangxi Biography” as the basis and the “Xiangxi Biography”, which also puts the principle on the image, presents the rich nature of the logic in the matter, and thus establishes the Yi study discussion for the purpose of merit.
Keywords
Leaf is suitable; easy learning; symbolic; skill learning
Project fund
This article is a phased result of the National Social Science Fund’s critical project “Multi-volume “New Encyclopedia of the History of Song and Ming Ching” (17ZDA013)”.
Note
Song representatives used Yixue as the theoretical framework, but due to its differences in arguments, Yixue’s arguments were seriously incompatible, and they became the basic rationale for the thinking of various schools. As for the Yongjia School, its collection of great success has the most comprehensive and systematic explanation for easy learning. The first four volumes of “Preface to the Preface of Practice” specifically discuss the passage of the “Book of Changes”, accounting for nearly half of the nine volumes of the “Five Books”, which shows the main nature of Yixue in Ye’s appropriate thinking. In addition, there is also a special article “The Book of Changes” in “The Collection of Water Hearts: Volume 1”, as well as a discussion scattered in “The Collection of essays” and “Preface”. In the four volumes published in the “Preface to the Book of Changes” in “The Preface to the Book of Changes”, the first three volumes review the sixty-four hexagrams one by one, and the latter volume discusses the high and low levels of “Shi Zi Zhi” and “Shu Ji Zhu”. Quan Zu looked at the sacred and said, “After the old man of Chunfu, he learned the academic qualifications, the Zhu and the Lu schools, and the water heart was called the tripod.” The academic world is suitable for learning and discussing the disagreement between the Zhu and the Lu schools, which seems to be unknown. 2Baojia website This article hopes to make progress from this, and to take Ye Sushi as a contribution to Yongjia. This is the Xiaowei sister on the floor. youSister Xiaowei scored 700 points in the college entrance examination and is now learning the nature and characteristics of basic theories.
1. Denying the difference between Cheng and Zhu Yi and the judgment of the “Ten Wings”
The basic position of Ye suitable for Yi is the theory of Yi, but the path and conclusion are very different from Cheng and Zhu and Xiangshan. Although Zhu and Lu have a distinction between theory and mind, both schools inherited the basic establishment of Cheng’s Yili in Yi. The difference is that Zhu Xi took both the metaphorical Yili in both ways, hoping to integrate Song Yili into one body and establish the metaphysical body of the theory. Xiangshan studied the principles contemplated by Yili into unity and dedicatedness; compared with Zhu and Lu, Cheng and Zhu Yili became one of the same schools because of their thinking relationship. 3
In Ye Xing’s view, the main purpose of Cheng and Zhu’s philosophy was to denounce Buddha and Laozi, and its theory was similar to Buddha and Laozi. The reason was based on the theory of Cheng and Zhu’s philosophy. He said, “Cheng Zhang rebuked Laozi very deeply, but if he did not know it, he mistakenly used the “Yi·Biography” and also misunderstood it from the “Yi·Biography”. “4 Ye Xing and disagree with “Yi·Biography”, but he believed that “Cheng’s Yi” had the most basic problem in understanding “Yi·Biography”.
What kind of error did the Cheng Yixiu come up with in “Yi·Big Yixiu”? Ye Sheng gave a reply from two aspects. First, from the theory, he pointed out that the way of Zhou Confucius in the Book of Changes was inconsistent with the Buddha and the Old Man, and Cheng and Zhu Yi learned that “sitting on the Buddha and the Old Man’s sickness.” Ye Yi said:
The reason why Buddha and Laozi learned that they could not achieve the way of the sage Confucius in Zhou was to build virtue as the basis and use it as the basis. Therefore, the ability to start with the six combinations, but the area of my body was not in harmony. The Buddha was too high and regarded virtue as the world. Those who occasionally could do it were, and they did not make it easy to make it, but they boasted more than mountains and hills. When the defeat and the failure is gone, the Chinese people will become a barbaric person, and the peace will be destroyed and cannot be saved, and they will not be responsible for themselves. Alas! He did not sit in the Buddha’s and Old Man’s sick place, but revealed his name, “I have distinguished Buddha’s and Old Man to understand the way of the saints.” 5
The incongruence and Buddhism are incompatible with the world and birth, and moral integrity and sacrificing are the most basic and function of Confucianism. Cheng and Zhu’s knowledge of the principles of the Confucianism easily rejected Buddhism, but in fact they only supported Buddhism and promoted Confucianism. As a result, they not only mixed Confucianism and Buddhism, but also misinterpreted the “Yi”. Ye Yisheng also said:
When this dynasty was in peace, he said that Confucianism and the differences were in harmony. Some of the heroes and heroes in this area want to cultivate and enlighten me to help them, but Zhou, Zhang and the two leaders came out, and they said that they had been in the Buddha’s name for a long time, and then said, “My way is inherently there.” Therefore, they are not as good as the Taiyang, the static man and the female, the Taihe two, the body and the atmosphere are in harmony, the tangle and the sense of communication, the straight inside and the tide, and the lack of the way to advance to Shun, all of which are based on the “Ten Wings”, thinking that this is the way of all of ours, not the way of that. After learning from the later generations, I specially invented the new and strange stories of Mencius, and I want to suppress the priests of the Buddha, and show that all my ways are like this. 6
In Ye Suan, the life philosophy that Cheng and Zhu Institute of Nature are sought afterAlthough based on the theory of “Yi Ji”, its energy connotation is nothing more than a reversal of the Buddha’s Way, and it is also attached to Zisi and Mencius’s “New Talk Wonders”.
The second is to further divide the “Yi” into itself, and especially point out that Cheng and Zhu Yi’s learning “do not realize that the “Ten Wings” were not written by Confucius, so the foundation of Tao is still obscure; they do not know the differences between the learning of the “Yi Yi” and the differences between China.” 7 The basics of Cheng and Zhu Yi’s learning are completely overturned from the text. Ye Yi said:
I don’t know who wrote the Book of Changes, but said, “Mi Xi painted the hexagram, and King Wen valued it.” According to Zhou, “Taibu was the “Three Changes”, all the hexagrams are eight, and all the other are sixty-four”, the painting is not Mi Xi, and the emphasis is not King Wen; in addition, Zhou’s official used the books written by the ancestors as divination, and King Wen said that “the king used it to enjoy Qishan”? It’s not true. Since the Yi Dynasty, there are many meanings of divination. The “Zhou Yi” is what those who understand, and the Zhou Dynasty uses it. Confucius wrote “Tuan” and “Xiang” alone, and cherished it as his fault. Therefore, the middle part of the book uses the fingers of the hexagram and the line of the hexagram to dismiss the falsehood of the words to show the virtues. In the rest of the chapters of “Bai Song”, “High and Low” and “Shi Gua”, the people who wrote them, either before Confucius, behind Confucius, or at the same time as Confucius, would be a book that would not be studied in depth in later generations, thinking that they were all written by Confucius. Therefore, “Tuan” and “Xiang” concealed their depression but did not revive, while “Ten Wings” talked about it alone. After Wei Han, he went along with Lao Zhuang, with the number Kong Lao. After Buddhism was released, it changed into a Buddhist. Those who liked it thought it was not different from Confucius, and also used the “Ten Wings” to express their own feelings, so they also called it Confuciani
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