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The philosophical structure of Zhu Zi’s “Taifeng Interpretation”
Author: Chen Lin
Source: “Chinese Philosophy” Issue 2, 2018
Time: Confucius was in the 2569th year of the 27th day of the mid-spring of Wuxu
Jesus April 12, 2018
Jesus April 12, 2018
Jesus April 12, 2018
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Zhu Ziqian Dao Ji Chou (1169) After the enlightenment of Zhonghe, he began his philosophical construction while reporting Zhonghe’s enlightenment to Zhang Feng and other Hunan Dukes. In June of that year, he published the Jian’an version of “Taishengtong Book”, and then wrote “Taisheng Explanation” and “Taisheng Explanation”, which are called “Taisheng Explanation”. The following spring of the following year, the “Taiyang Interpretation” was completed, and he immediately sent it to Zhang Feng and Zuo, who were in Jingzhou at that time. After that, it was constantly revised in discussions with Zhang Feng for several years, and it was finalized to the Qiandao Guisi (1173).
1. Taiyang Intrinsic DiscussionBaoying Stories
Let us read “Taiyang Illustration” first. Since the figures of the illustration are not easy to print, we directly convert the figures representing elliptic, yang, and yang into concepts, so that the words are clear and comprehensive and easy to discuss.
For the first circle at the bottom of the Taiyang diagram, Zhu Zi’s note:
This is what is called “no” but too extreme, so it is the original body of moving and sunny, calm and sunny. However, it is not because it is separated from Yin Yang, that is, Yin Yang refers to its original body, and it does not mean that it is related to Yin Yang.
This is to say that the first circle refers to the first sentence of “Taiyang Pictures” “Nothing but too extreme”, but it is actually “Taiyang”, because the so-called “Nothing but too extreme” refers to “Invisible and too extreme”. The most prominent point in Zhu Xi’s interpretation is to clearly interpret Taiyang as the “original body”. Zhu Xi here regards “original body” as the highest model of Taoism metaphysics. This concept of “orthologies” reappears in the illustrations and becomes a prominent feature of the philosophical structure of “Taiyang Illustrations”. This is something that has never been seen in Taoism since the Second Cheng Dynasty. According to Zhu Xi’s explanation, Tai is the body of the static yang, which is based on the causes of static yang and power. Incubation As the original body, this elixir is not an independent existence that leaves the elixir, it is the elixir and The meaning of nourishing is not related to yin and yang. “That is, yin and yang” means not related to yin and yang. “That is, yin and yang” means that yang is not related to yin and yang, nor is it inseparable from yin and yang. This “not separated from yin and yang” has opened up Zhu Xi’s understanding of the existence relationship between yang and yang, principle and atmosphere.
For the second circle of Taiyang diagram, it is the so-called Kan and the embrace each other. He thought that the left half is the movement of the sun, and the right half represents the static of the sun, while the small circle surrounding the middle is Taiyang. He pointed out that Taiyang is “the original body” means Taiyang is the static body of the sun; he also said that the movement of the sun is “the use of Taiyang to act”, and the static of the sun is “the unit of Taiyang to establish”. This divides the body and function of Taiyang, and believes that Yang is the manifestation of the style of Taiyang. Yin is the state where the Taiyang body can be established. According to what is said here, it is impossible to say that Taiyang is the body, Yinyang is used, or Taiyang is used, and the static is used. It is also impossible to say that Yang is the body of Taiyang. Yinjing is the body of Taiyang. Because Yin and Yang are both the phenomenon level, Taiyang is the body of the body, so it is impossible to say that Yang is the body of the phenomenon level, and Yinjing is the body of the body; just say that Yang is the body of the body Movement can see the style of Taiyang, and static can show the establishment of Taiyang. Zhu Zi answered Yang Zi’s direct book that he used the ether as the body and the static, but later he no longer used the physical relationship to define the relationship between Taiyang and the static. It can also be seen that during the first draft of “Taiyang Interpretation”, Zhu Zi came out of the text of “Taiyang Pictures”, and focused more on the problem of Taiyang, rather than the question of “Taiyang Yin” Baojiao‘s question. Yinyang is an existing problem, static is an issue of movement, and the relationship between the original body and the two is different.
Zhu Zi discussed the first three pictures from top to bottom:
“Five elements and one yin yang”, five differences The two are true: “Yin Yang is one Tai Yang” means that the essence is rough and the root is nothing; “Tai Yang is one Tai Yang is one Tai Yang” means that the load of heaven is no sound or smell. “The birth of the five elements is one of its own nature”, the atmosphere is different, each of which is one of its own (Tai Yang) is no false borrowing.
This is obviously explained in accordance with the text of “Tai Yang”. “Tai Yang” says “The five elements are one of the yin and yang, and the yin and yang are one of the yang and yang are one of the yin and yang, and the yang is one of the yang and yang is no extreme, and the yang is no extreme. The birth of the five elements is each with its own nature. “The “Taiyang Diagram” was originally a text of the “Taiyang Diagram”. If Zhu Xi wanted to make annotations for the “Taiyang Diagram”, he would not prevent himself from using the “Taiyang Diagram” and explaining it. So it was difficult to avoid his “Taiyang”The picture explanation is repetitive. Here, “Taiyang is originally unsightly, and the heaven’s load has no sound and no smell” means “Taiyang is not unsightly” and it is more clear than the explanation of the first sentence of “Taiyang’s drawing”.
The illustration goes on: “Qian men and Kun women are different in nature, each with their own nature, and a man and a woman are all too strong.” It also says: “All things are different in nature, and each with their own nature, and every thing is one with their own nature.” This is similar to the explanation of “Taifeng Diagram”: “From men and women, each with their own nature, and a man and a woman are all too strong; from thousands of things are all too strong, and every thing is all too strong.” What is different is that the focus in the illustration is to divide “gasiness” and “shape”.
The following talks about the sage and the main silence:
Only sages have obtained the essence of the husband’s beauty, and have the function of being perfect (Taiyang). Therefore, each moves and calms, each achieves its own strength, and because of the whole country, it is always touching the world. It is called “Yang” and “Yang” and “The use of Taiyang” is why it is used. It is righteousness, righteousness, and silence, which is what is called “陽正” and “天正” that is established. The central and righteousness of benevolence is the whole body, and those who are quiet are always the main ones. The man (extremely) then stood up.
This new understanding is proposed to the saints, not in the context of the article “Taiyang Pictures”, but only talks about the reason why saints are saints from the psychological basis of “being beautiful and most spiritual”, but understands the realm of saints from the virtue of “completely using Taiyang”. That is to say, the reason why saints are saints is that they can fully realize the use of Taiyang and establish the Taiyang body. Specifically, the “people” is established with a steady and tranquil character and tranquility, and the “human” is established. The most basic standard of human nature. The best and the best are in harmony with the best. The best and the best is the best.
2. Taiyang static and static discussion
Now we are here to read the explanation of “Taiyang graphic”.
Zhou Dunzai’s “Taiyang Pictures” himself, the most important thing is the seven verses, and Zhu Xi’s interpretation is also important to cover these seven verses.
1. Nothing but too extreme
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