requestId:684d911979af09.57069950.
About the Doctrine of the Mean as a Circular Text
Author: Zhang Wanlin
Source: Author Authorized by Confucian Network Published
Originally published in the Sixth Edition of “Yangming Study”
ContentTaiwan Baozhuang NetworkSummary:The emphasis of believers in history as the Doctrine of the Mean as the Confucian classic text is because the meaning of the Doctrine of the Mean can be understood through the realm of the Circular Training of the Teaching. href=”https://twsweetmeet.com/”>Baohuang.com In other words, at most, believers in the late Northern Song Dynasty regarded the Doctrine of the Mean as a circular teaching text to recognize. This kind of knowledge directly affected theories such as Er Cheng and Zhu Zi, and finally Zhu Zi completed the circular education system with the “Four Books” as an important text. At the same time, the chapter “The Doctrine of the Mean” can further highlight the connotation of “The Doctrine of the Mean” as the teaching text. As a circular text, the reason why the “Dog of the Mean” is an important body of “circular” is now: to confirm that people, society, and all things in the world are a religious circular existence.
Keywords: “The Doctrine of the Mean” Round Teaching Contributors Theorists Confirm
1. The knowledge of the “The Doctrine of the Mean” about the “The Doctrine of the Mean”
We understand that “The Doctrine of the Mean” and “Big Learning” were the earliest known “Travels”, which are the 31st and 42nd chapters. From this we can see that “The Doctrine of the Mean” and “Big Learning” are just one of the articles in “Talks”, and are not among the forty-nine chapters of “Talks”. So, what mechanism made the Doctrine of the Mean and “Big School” suddenly and rapidly rise in positions during the Song Dynasty, and then they were recognised as the “Four Books” together with “Theory” and “Mencius”? The author believes that this has nothing to do with the believers’ understanding and development of the doctrine of the Doctrine of the Mean. Zisi can say that the establishment of Confucianism’s comprehensive teaching and promotion rules is that when discussing the Doctrine of the Mean, Tang Junyi said: “This kind of brief and comprehensive discussion is also a form of the final teaching, not the form of the initial teaching.” [①] Final teaching is a round-the-clock teaching. If the teaching is not “round-the-clock”, how can it be “final”? !
After Xiao Dai’s “Travels” was written by Zheng Xuan of Donghan. “The Doctrine of the Mean” is naturally among the annotations, but it is not a special place. The title of the chapter of Zheng Xuan’s annotation of “The Doctrine of the Mean” says: “It is to use the merits of Zhonghe as a useful thing. Confucius’s Shuzi thought of it to make it clear the virtues of the sage ancestors.” Obviously, Zheng Xuan explained the word “Dogs of the Mean” at the stance of pure tribute learning, and came based on “The Use of the Tender is Harmony as a Nutrition”. Confucius in the Tang Dynasty wrote “The Book of Songs” based on Zheng Xuan’s notes, and Zheng Xuan explained the title of “The Doctrine of the Mean”. From this we can see thatIt was Zheng Xuan or Kong Jingda who understood the Doctrine of the Mean within the model of the tribute, which was very different from the teachings of heaven, man and fate that Song and Ming understood. In this way, the Doctrine of the Mean naturally did not need to be taken out from the tribute chapters of the “Talents” in the “Talents”. But the advantage that Zheng Xuan wrote to “Traditional Notes” was that it rose to its position. By the time of Emperor Wen of Wei, “Traditional Notes” and “Traditional Notes” were established as officials along with “Zhou” and “Traditional Notes”, which was not a problem in the entire Han Dynasty. By the reign of Emperor Yuan of Dongchen, Zheng’s annotation of “Letter Notes” was appointed as a doctor, but “Zhou Rong” and “Letter” did not include a doctor. As a result, the Tang Dynasty combined the “Pennials, Books, Gifts, Yis, and Ages” to be called “Five Secrets”, and Kong Guangda issued the “Five Secrets” for its “righteousness”, which led the “Tribute” to a “Tribute” step by step to the “Tribute”. “The Book of the Mean” has risen to “The Book of the Mean”, and the position of “The Doctrine of the Mean” will naturally rise and will attract more attention, but the position of “The Book of the Mean” itself is still not highlighted from the entire “The Book of the Mean”.
Dai Yong (377-441 AD), a famous figure in the Southern Song Dynasty, wrote “Xiaolong Festival”, and also specially selected the “Doing the Mean” from “Travels” and wrote annotations for the “Travels”. This was the beginning of the independent emphasis of “Doing the Mean” by literati. Dai Yong Gu wrote a filial piety (“Song Book?0?1 Congratulations” says that he was “at the age of 16, he was defeated by his father, and was destroyed by his father, so he was defeated by his long-term weakness. He revived his career because his father did not serve, and his father was good at writing zithers and wrote it together. All the lyrics and rules of the scriptures can be used to save hands.” Moreover, “The Doctrine of the Mean” discusses filial piety many times, but it is obvious that filial piety is not the reason Dai Yong specifically wanted to make annotations to “The Doctrine of the Mean”, because the chapter on filial piety in “The Book of the Mean” is not the only thing he has to do with “The Doctrine of the Mean”. Dai Yong’s emphasis on “The Doctrine of the Mean” and his annotation was definitely considered to be that the ultimate state of “The Doctrine of the Mean” was similar to the “free and easy” state that Taoism yearned for. There is no one alone. During the Southern and Northern Dynasties, Taoist figures did not only value the Doctrine of the Mean, but also began to value the Doctrine of the Mean. As an emperor, Emperor Wu of Liang naturally cannot be as good as a Confucian scholar, because this is the most basic way to govern the country, but from the perspective of his personal position, his second-line stars have become first-line stars, and their resources are coming in a lot. It seems to be more fascinating and has been declining in many ways. Emperor Wu of Liang once wrote a branch of “The Mean Commentary on the Doctrine of the Mean” and found a sluggish little guy. Chapter. Like Dai Yong’s “The Notes on the Mean”, although they are not seen in later generations, their specific content is beyond knowledge, but they should be the realization of Confucianism and Buddhism from the realm.
The emphasis of Buddhist and Taoist figures on the Doctrine of the Mean is on the Doctrine of the Mean, and we understand that the idea of ”Doctrine of the Mean” has a special meaning, because Buddhism and Taoism are born virtues, and they talk about the cultivation of the realm, while Confucianism is the virtue of the world, and they talk about more about the world.t/”>彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� 》Five chapters.
Zhi Yuan (976-1022 AD), whose name is Wuwai, was named the son of the Middle Doctrine. When Zhi Yuan lived in the early Northern Song Dynasty, the time when the sect was in full swing and Confucianism declined, Zhi Yuan was the first person to regain Confucianism by the eminent monks of the teachings. In Zhi Yuan’s view, the three schools of Confucianism, who, from their highest level, should be connected but not wrong, so he said: “The Confucianism clan has its original purpose, and is to be in line with the principles of the Confucianism and forget the rules. “(Volume 16 of “Three Smile Pictures”) also said: “I have been reborn and Confucian in my life, and I have devoted myself to studying the four bodies. Don’t wait until you are completely silent and speechless before you know that the Dharma is originally unreal. “(Volume 37 of “Elegy”) It is very interesting that the thinking of the three religions of Zhiyuan clearly lies in his name. Zhiyuan represents the highest level of religion; Wuyi represents the highest level of Taoism; Doctrine of the mean, of course, represents the highest level of Confucianism, so it says: “The virtue of the doctrine of the mean has been long-lasting. But it is difficult for those who can use the doctrine of the mean to do it and do it! I will take the test of the world. “(Volume 19 of “The Episode of the Mean”) It is obvious that he hopes to use his name to explain that the three are integrated. If it is specifically implemented in Confucianism, then, this highest state is completed by Zisi’s “The Doctrine of the Mean”, tha
發佈留言