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Zhu Zi’s argument about Liuhe taking biology as his heart
Author: Tang Wenming
Source: Author Author Authorized Confucian Network
Original “Qinghua University Journal: Philosophy and Social Science Edition” No. 1, 2019
Time: Confucius was in the 2570th year of Jihai, the 14th month of Jihai, Renwu
� Two corpses, two corpses give birth to four images, four corpses give birth to eight trigrams, and the eight trigrams determine auspiciousness” directly corresponds to the fourth corpses. The exact meaning of the fourth corpses “Qian Dao becomes a man, Kun Dao becomes a woman” is the order of family members named after the eight trigrams; according to Zhu Xi’s understanding, each of the two corpses in Taijiu is influenced by the heart of six. In other words, Taiyang diagram can actually be called a heart diagram of the six-member heart; Zhu Xi particularly valued the dominant meaning of the heart of the six-member heart. In his thinking structure, the theoretical effectiveness of the heart of the six-member heart is a state of justice, that is, it corresponds to the mind-state character of the Kung Fu discussion layer, and the universe-level perspective is a state of mind.
Keywords: Zhou Dun’s Taiyang Picture/Liuhe Heart/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity/Solidarity ① “The Word of Benevolence” is divided into five paragraphs. Except for the last paragraph that is just a sentence description, the last four paragraphs include three parts: summary, overview and commentary. The first paragraph is a summary, which puts forward the focus of the article, that is, to say benevolence with the heart of the six harmony, and the specific content includes three meanings: the six harmony takes the creature as the heart; the birth of the characters, each obtains the heart of the six harmony as the heart; the virtue of the heart is collectively called benevolence. The second paragraph is a discussion, which is a step further to the discussion, which includes two parts: first talk about the virtue of the mind, and use benevolence to cover the four virtues to explain why the virtue of the mind is always open and open; then talk about the way of the mind, to be things and explain the intent and fullness of the heart, and then focus on the fact that the emotions have not yet developed, and the sage skills are derived, that is, seeking benevolence, and to be reaped from the low-cost sweetness. ②The third and fourth paragraphs are discussions, which relate to the flow and deviation of kung fu problems in the journey door. This article combines the relevant documentary notes in “Taiyang Diagram Explanation” and “Zhu Zi’s Words” to explore the “Liuhe takes biology as the heart” in the summary.
In modern research on Confucianism in the Song Dynasty, only a few mathematicians explored the six cooperations as a single topic. When discussing related issues, most mathematicians often focus on the topic of the relationship between Taiyang and Liuhe. In this problem-based approach, Liuhe and Wanwu are merged into a one-way chart and are divided into special discussions. Since Liuhe is the founder of all things, then, strictly speaking, Liuhe cannot be equal to WanheThings. Therefore, when understanding Zhu Xi’s view of “Liuhe taking biology as the heart”, it is interesting to first propose the Six-Cooperation as a single topic.
However, just one article from “The Word of Benevolence” does not fail to present Zhu Zi’s deep-seated explanation of Liuhe. As far as Zhu Zi’s thinking system is concerned, “Taiyang Diagram Explanation” is actually an appropriate thread to advance to the theme of Liuhe. Zhou Dunxuan’s “Taifeng Diagram” was composed of “The Book of Changes”, and at the end he used two paragraphs from “The Book of Changes”: “Therefore, it is said: ‘The way to establish heaven is called yin and yang, the way to reach the time is called softness and yin, and the way to establish man is called benevolence and wise.’ Also, it is said: ‘The original reversal, so I know the saying of the dead and life.’” When Zhu Zi explained these two paragraphs, he said:
Yin Yang becomes an image, and the way to heaven is established; just softness becomes quality, and the tunnel is established; benevolence becomes virtue, and human nature is established. Tao, once you have broken down, you will see everything, so there are three talents, and each has its own special purpose. In fact, it is a great deal. Yang means benevolence, benevolence, the beginning of things; Yin means softness, meaning, the end of things. If you can know the reason for your birth, you will know the reason for your death in the end. The six combinations are all about the creation and the style of the past and present, and it is unspeakable. When a sage wrote the Book of Changes, his intention was not to come out of this, so he quoted it to prove his statement. ③
Compare the explanation from Zhu Zi with the five-layer circle of the Tai Yang picture presented by Zhou Dun, we can gain this understanding: the first circle in the Tai Yang picture is Tai Yang, we understand Zhu Zi’s reason to say it; the second circle is Yin Yang, which corresponds to the way of heaven; the third circle is the five elements, which corresponds to the tunnel, the fourth circle is men and women, which corresponds to human nature; the fifth circle points to the world of life, which corresponds to the way of transformation and development of all things. The key to understanding this is of course lies in Zhu Zi’s inheritance of Zhou Dun’s enumeration of “Yi Ji” to explain the Tai Yang diagram, that is, to use Yin Yang to discuss the way of heaven and the five elements (just soft). Secondly, Zhu Zi’s use Yin Yang to divide the atmosphere and quality with the five elements. The so-called “Yin Yang and the five elements are the interaction of the atmosphere”. Similar words can also be found in “Talent”:
Yin Yang is the atmosphere and the five elements are the quality. There is such a thing, so you can do things. Even though the five elements are of quality, he has the energy of the five elements to do this thing. However, the two airs of the yin and yang are used to make these five elements, not the yin and yang have other five elements. ④
From this quote “It is not that there are five elements outside the yinyang” we can clearly see that the second, third and fourth circles of Taiyang map are different from the way of heaven, earth and man, and it is not a way to propose a way to separate the three. On the contrary, “Taiyang map” obviously aims to emphasize the continuousness between Taiyang and everything. But it also happens that the purpose of the thinking of continuousness is that there is still a hidden meaning in the picture. Zhu Ziming confirmed that the relationship between the second and first and third and second rings is: Yin Yang is not too extreme, and Tai Yang appears in Yin Yang in a static state, so Yin Yang is in a qi and Tai Yang is extremely strong; the five elements are not different from Yin Yang, and Yin Yang is not different from each other, and there are four different and consistent, so there are five styles of Yin Yang, which are five elements. Then, in the fourth and third layers, Can there be a relationship between the fifth and fourth layers of circles, similar to the relationship between the second and the first and third layers of circles and the second layers of circles?
The bottom is undoubtedly certain, otherwise there will be an indescribable crack in the entire extreme picture. The relationship between the fourth and third Circle is that the relationship between the “Qian Dao becomes a man, Kun Dao becomes a woman” and the five elements. So, how can we understand the relationship between human nature and the tunnel here? A successful understanding seems to be that since people are born with the beauty of the five elements of the sun, then the human beings divided into different genders between men and women have a continuous relationship with the five elements in the previous level. There is no mistake in understanding nature, but it does not remind all the opinions about this relationship. Since Zhou Dunzai used the three-level circles in “Yihe” to correspond to the three-level circles in the middle, then the fourth-level circle does not simply explain the beauty of people as a kind of yin and five elements, but rather try to engrave human nature. So the pr
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