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The Taisheng Discussion of Qianyuan since the middle Qing Dynasty
Author: Gu Ruiming (provided by the Department of Philosophy of Tongji)
Source: Author Author Authorized by Confucian Network, Originally published by “Zhongshan Daxue News” (Social Science Edition) 2023 Issue 4
Abstract: Whether Qianyuan and Kunyuan in “Yichuan” are one or two, and the relationship between Taisheng and Qianyuan and Kunyuan has always been accompanied by the development of Chinese Yixue history and philosophical history. After the rise of Han in the Qing Dynasty, many Yi scholars proposed ideas to clearly resolve this problem on the basis of Yi scholar in the Han Dynasty. Huiqi used “yuan” to explain Taiyang, and opposed “no” to explain Taiyang. From the perspective of the painting hexagram, Zhang Huiyan believed that Qianyuan was the first foundation of the painting hexagram, which is Taiyang, and directly determined that “Kun Wuyuan” was opposed by Yao Peizhong and Cao Yuanbi. In modern times, Xiong Shili combined Yuan and Taiji in the foundation of Qing Confucianism, and proposed the “Yuan Ji” to penetrate Qian Yuan and Kun Yuan, and thus resolved the theoretical difficulties of Qing Confucianism.
Keywords: Qianyuan; Taiyang; Hanxue in the Qing Dynasty; Yishui philosophy
1. The history of the problems of Qianyuan and Taishui
Taiyang and Yuan are two key concepts that express the roots of Chinese philosophy, and are also the focus concepts in Yishui philosophySweetheart Garden. “The Legend of the Cong” says “Yi Tai Yang, it is the birth of two corpses”, and “The Legend of the Cong” also says “big Qian Yuan” and “the most important thing is Kun Yuan”. This leads to two questions: If both Yuan and Taiji are the foundation of origin, can they be one? What is the relationship between Qianyuan and Kunyuan?
The Han Age scholars tried to figure out the differences between Taiji and Yuan. The Han Book: The Law of the Law of the Book: Taiji Yuanqi” says: “Taiji Yuanqi, the three are one. The four are the middle. Yuan is the beginning.” The book also says: “Taiji is the three stars above, and the five stars of the three states and the five elements below.” [1] Here, Taiji and Yuanqi are either in a row or in a separate way. Zhang Dainian thought that the former seemed to say “Taiyang is the Yuanqi”, while the latter “seemed that Taiyang is different from Yuanqi” and “but he also said that the five stars above are ‘combined’ with my five elements. In general, Taiyang is one and two, two and one”[2]. In “Han Shu”, although there are differences in heights, it is actually one thing. “Taiyang” and “yuanqi” are combined together, and they are almost as powerful as the air. Zheng Xuan’s notes “Yi You Tai Ju” said: “The way of the ultimate is the way of the ultimate, and the undivided atmosphere.”[3] In Zheng Xuan’s view, “Zhong” is both Tao and the atmosphere.
The Song Confucians talked about Taiyang and no one above Zhou Dunza’s “Taiyang Pictures”, and the one who has the most influence on his comments is Zhu Zi. Zhu Zi clearly used the principle of the extreme. He explained the “no extreme and extreme” and said: “The load of heaven is sound and no smell, but the realization of the new generation of creation is the foundation of the quality. Therefore, it is said: “no”Extremely and too extreme. ’There is no more extreme than the extreme. ”[4] Zhu Zi believed that “no extreme” is just a definition of “Tai extreme”, that is, “Tai extreme” is just a reason, it is the origin and foundation, not a concrete existence. People cannot explore “Tai extreme” according to the standards of “existence” or a specific existence.
People also attach great importance to “yuan”. Cheng said that “yuan encompasses the four virtues”: “The essence of the four virtues is the benevolence of the five constants. The song says something, and the prose is about four things. ‘All things start with heaven’, which means the origin. ”[5] Yuan means benevolence, so it can also be called “benevolence encompasses the four virtues”. Zhu Zi’s statement in the two Chengs also reminded the relationship between “Yuan” and Taiyang: “Looking at this paragraph (Yuan is the length of goodness), we must read it in line with “Taiyang Picture”, where is the essence of the four virtues? What is the hexagram? Where is the section of “Qian, Tian”? Only then can we connect together. ”[6] The Taijiu Pictures do not actually talk about “yuan”, but only says “Taijiu is born with yang, and is extremely static”; however, “Tong Shu” says “yuan”, as if it is said that “Qianyuan is the beginning of all things” is the source of sincerity.” Zhu Xi explained: “Yuan is the beginning. Asset means to obtain. It is said that the essence of Qiandao, the beginning of all things, is the reason for flowing out to gain the root of people. Like the source of water, it is the “Yang Movement” in the Picture. ”[7] By this, Yuan is the most direct and final appearance of Taiyang.
However, in “Yuanqian” mentioned that the Yuan Dynasty was divided into Qianyuan and Kunyuan. Why is the word “Yuan” divided into two? In addition, when “Baishou Ji” explained the Qian hexagram “Yuan Henry” and said that “Yuan is the longest of goodness”, it seems that the Yuan of the Qian hexagram is the most basic. Zhu Zi explained: “The word “Yuanqian” is the benevolence of life. At first, the value is to obtain its atmosphere, and the value is to form its shape. When you reach prosperity, you will be proud of him. When you are convenient, you will be gathered together, and when you are lucky, you will be retreated. Receiving is both invisible and resurrection. ”[6] In this regard, the beginning of Qianyuan is the stage of “get the atmosphere”; the birth of Kunyuan is the stage of “forming its shape”. Qianyuan is the stage of “making it true”. Qianyuan is ahead of Kunyuan, but it is still two sides of the body of “Yuan”. Zhu Zi is not the binary debater of Qianyuan and Kunyuan.
Qianyuan is first Kun Yuan is a stage of gain and forming of “yuan”, and is also a sequence with Heng, Li and Guan. In terms of circulating time, Yuan is the initial stage of organisms. But this generally enters a difficult issue of existence: how can the initial stage in the time process be the most basic foundation of the existence of the whole? In Zhu Zizhe’s academic system, the Taiyang principle is the basis of the origin that exceeds the timeline, so as the “yuan” that “half of the son” in the time cycle can only be an expression of the Taiyang principle, and it does not directly equal the Taiyang principle.
Zhu Zizhe’s academic discussion of the Yuan and Taiyang are both similar to Taiyang. Another difficult problem. In the maturity of his philosophy, there were problems with rational structure analysis. Taiyang is the most basic principle. If Yuan and Taiyang are completely similar, is it pure reason rather than atmosphere? How does Yuan Henry’s time period start from this? Regarding this question, Chen Lai pointed out: “Zhu Zi’s thoughtsThe Chinese continues to develop a statement, which is to no longer regard Yuan Henry as a reason, but emphasizes the divergence of the system of style that is both used, such as regards it as a divergence of the style of the Yuan Henry. ”[8] This statement explores Zhu Xi’s “style and behavioral system” with trees to establish benevolence, which is actually a sensation, and it also shows that Zhu Xi’s thoughts are rich and reckless.
Hao Jing of the late Ming Dynasty also realized the difficulty of this problem. Although he returned to the gas theory, he borrowed the Taoist word “qi” to distinguish it from the normal two gases of Yin and Yang:
Yuan Yang Jing It is yin, and movement is yang. There is no success in the yin, and there is no birth in the yang. One yin and one yang, intercourse and change, and there are thousands of things… But why is the yang of Yuanqi? Yang is the main birth, and Yuan is the birth of Qi. The virtue of Liuhe is called life. The qi is the ease of life, and the creation is not born at all, so it is the yang of Qi. [9]
Qi exceeds the two qi of Yin and Yang, but it is also called “Yuanyang”, to explain it and Qian and Yang have a natural connection. Therefore, Hao Jing also added that “Yang is the main source of birth, and Yuan is the birth of Qi.” Not establishing a “Yuan Qi” above Yang and Yin Qi, of course, it solved the “two-book” problem brought about by the separation of Qian and Kun, but it was difficult to avoid being stolen from the bed and building a house.
Wang Fuzhi at the end of the Ming Dynasty was moved by the difficulties of this problem, so he created “City and Kun” and “Twelve Yin Yangs facing the back” Said. In Wang Fuzhi’s view, Taiyang is not outside the yin and yang; Yinyang and its influence are the entire body of Taiyang; Qianyuan and Kunyuan are also indistinguishable from the order. However, the theme of  TC:
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