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Resurrection, life and treatment
——The view of the way of heaven in “Cheng’s Yi Ji” Author: Tang Bianyu
Source: “Zhou Yi Research” No. 2, 2020
Abstract:The differences between the interpretation and Wang Bi and Hu Yuan, Cheng highlighted the meaning of “untilted” in his unjust notes. The “untilted” world has formed the main basis for understanding its view of the way of heaven. And what Cheng said about “respending” must use “life” as its form of existence. So why can “life” be enough? In “Cheng Yixiu”, “treatment” is used as “the foundation of life”, and the concepts of treatment are different from each other, and it aims to explain the innate birth of all things. As all the universe that treats the origin is not a completely opposite concept, but a different dimension of Tao. Qian is the generalization direction of “Tao”, which gives all things beyond nature; Kun is the generalization direction toward realization, which gives all things to unite. Therefore, the universe is essentially a one-piece binary structure, and the two are united in “Tao”, thus forming the true origin of “continuous birth and rest”.
Keywords:Don’t wait; live; treat; Qiankun
Author’s introduction: Tang Bingyu (1983-), from Changchun, Jilin, associate professor in the Department of Public Governance of the International College of Relations. The purpose of important research and discussion: Chinese philosophical history and Confucian philosophy.
1. Unexpectedly
Although Cheng Xian used Wang Bi, Hu Yuan and Wang Anshi as the steps to read the Book of Changes, 1 However, there are sometimes obvious differences with the three schools in terms of the hexagram and line recitation. What these differences manifest exactly is the differences between the differences philosophers in their thinking interests. And these differences also provide us with a good point in understanding the ideological characteristics.
Taking the unjust as an example, Cheng Zai is compared to Wang Bi and Hu Yuan, 2 specially emphasizes the concept of “deadly”. Wang Bi’s notes are based on “The Legend of the Condor Heroes”, focusing on the conditions required to rescue “uneconomic”. 3 Although Hu Yuan’s notes are also discussing the conditions that can be “economic”, Confucianism stands out to highlight the main nature of virtue and talent. In addition, we also introduced the “Xu Gua Zhuan” to find out why the unfairness continues after the evil. 4 They are also introduced to “Xu Gua Biography”, but “Cheng Yi Biography” (hereinafter referred to as “Cheng Ji”) are explained Baobao.com‘s side highlights clearly show that there is some difference between his master Hu Yuan:
“Cheng Ji” says: “Weiqi, “Xugua”: ‘Things are not damned, so I receive them with them with them with them with them.’ Since they are damned, things are damned. Things are damned but not damned, and they are damned. The fire is on the water, and they are not damned. Baocai.com is used for the same purpose, so it is unimproved.” (“Er Cheng Ji”, page 1022)
Cheng’s notes are important to explain why the “Yi” ends with unimprovement, highlighting the meaning of “never” and “never” means the endless life of the universe. This structure has become the main circle of understanding the view of the way of heaven in Cheng Philosophy, and it can even be said to be the starting point of understanding the view of the way of heaven. 5
Why is it “unstopped”? In “Cheng Ji”, “unstopped” is sometimes called “unstopped” and “unstopped”. “Unpolished” emphasizes the meaning of never being exhausted and never being completed. In this meaning, the world in Cheng Xi Philosophy does not have an ultimate goal, because the achievement of the goal also means the end of the world. And “never stop” emphasizes its never-ending and never-ending meaning. From the perspective of the universe, the growth of yang is a continuous process. He said: “The upper nine also change, and it is pure. However, yang has no reason to do so, and it changes from the upper and grows from the lower, and there is no room for rest.” (“Er Cheng Ji”, page 816) From the perspective of the development of specific things, there is no gap between them. Therefore, Cheng’s opposition to teachBao Haimei Understanding the development and changes of things, such as “The Second Cheng Book·Teacher Yichuan’s Words 4” says: “The man said that “There is no understanding of the fact that he becomes a place of emptiness.” As long as he becomes a place of emptiness, he does not live in emptiness.” (“The Second Cheng Collection”, 195-19 6 pages) According to the teachings, the changes in things are divided into birth, ending, and destruction. In the book, Ye Qiuliang rarely appears after this. The purity is a stage of insignificance without four differences. This means that things are first affected by growth and arranged by trends. After this influence and trend are over, the destruction and destruction begins to be affected and finally fully realizes emptiness. According to the explanation of the teaching, several influences and trends are not related to each other and develop their own functions. Generally speaking, the reason behind it must be a breaking point, not a single study. This not only denies the continuity of the development and change of things, but also denies the unity of the world. Therefore, Cheng emphasized the double meaning of the word “现”, which includes both the meaning of “stop” and the meaning of “birth”. Cheng Ji said: “Restoration is stopping and resting, and also means resurrection. Things stop and then there is rebirth, so it is rebirth.” (“Two Cheng Collection”, page 951) “现” is not an absolute stop, and it must include the ability of new “现”.
Since “never” means that the development and change of the entire world (including specific things) is a process that never stops and never stops, many students directly refer to “never” as “eternal change”6. In Cheng’s philosophy, the overview of “eternal change”Thoughts are valid, but this does not refer to “eternal change”, that is, eternity does not appear as a descriptive word of change, but says that eternity must represent change or change in order to cause eternity. As the Announcement of “Cheng Ji” says: “What we call constant and permanent is not to keep a corner and not know how to change, so it is beneficial to the progress. Only when one has progress, so it can be constant will it not be as constant as it is.” (“Er Cheng Ji”, pages 860-861) But even if this concept can be established, whether “dead” can be directly equivalent to “eternal change” is a problem worth further investigation. Because in “Cheng Ji”, Cheng’s “https://twsharestory.com/”>彩票” in “Cheng Ji”, Cheng clearly criticized a single-dimensional “unstop” – going over, advancing, benefiting, and rising. This means that in the perspective of the process, the development and change of the world will never be moving (or developing) towards a certain fixed purpose. Therefore, what it calls “delay” must be extreme but reversal, that is, when it develops to the extreme (or approach pure) purpose, it must be transformed to its anti-target purpose, and this conversion is endless. 7
But not all the “desperate” that must be reversed is accepted by Cheng. In his research on Cheng Xi Philosophy, former scholars talked about his criticism of the universe, and Zhang Xuan’s universe can also be regarded as a “death” that matters must be opposed, but this “death” is based on the cycle of atmosphere, which is closely related to Cheng’s thinking. For example, “The Book of Two Chengs: Teacher Yichuan’s Words 4” says:
If the rebirth of the atmosphere will become a square and extending atmosphere, it must be gained from this, which is different from the transformation of Liuhe. The transformation of Liuhe is naturally born and not silenced, so why not reap the form of the slightest and return the atmosphere to be created? Take the body in a near manner, and the opening and exiting, and the breathing of the eyes does not need to be sucked in and out of the way. The atmosphere is naturally born. The birth of the human spirit is born from the true essence. The energy of the Yuan Dynasty is also naturally unscathed. As for sea water, it dries up due to the prosperity of the sun, and it does not produce water by the dry air. It can be born naturally, and it is just a reason to go back and forth. When the prosperity is strong, there will be decline, when the weather is cold, there will be night, and when the weather is rising, there will be coming. What is like a Hong Ma in Liuhe? (In “The Collection of Two Chengs”, Including the amount of money
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